\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

Page 1 of 3 1 2 3
\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

Page 1 of 3 1 2 3
\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

Page 1 of 3 1 2 3
\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

Page 1 of 3 1 2 3
\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

Page 1 of 3 1 2 3
\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

Page 1 of 3 1 2 3
\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

Page 1 of 3 1 2 3
\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

Page 1 of 3 1 2 3
\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

Page 1 of 3 1 2 3
\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

Page 1 of 3 1 2 3
\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

Page 1 of 3 1 2 3
\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

Page 1 of 3 1 2 3
\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

Page 1 of 3 1 2 3
\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

Page 1 of 3 1 2 3
\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

Page 1 of 3 1 2 3
\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

Page 1 of 3 1 2 3
\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

Page 1 of 3 1 2 3
\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

Page 1 of 3 1 2 3
\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

Page 1 of 3 1 2 3
\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

Page 1 of 3 1 2 3
\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

Page 1 of 3 1 2 3
\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

Page 1 of 3 1 2 3
\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

Page 1 of 3 1 2 3
\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

Page 1 of 3 1 2 3
\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

Page 1 of 3 1 2 3
\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

Page 1 of 3 1 2 3
\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

Page 1 of 3 1 2 3
\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

Page 1 of 3 1 2 3
\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

Page 1 of 3 1 2 3
\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

Page 1 of 3 1 2 3
\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

Page 1 of 3 1 2 3
\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

Page 1 of 3 1 2 3
\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

Page 1 of 3 1 2 3
\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

Page 1 of 3 1 2 3
\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

Page 1 of 3 1 2 3
\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

Page 1 of 3 1 2 3
\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

Page 1 of 3 1 2 3
\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

Page 1 of 3 1 2 3
\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

Page 1 of 3 1 2 3
\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

Page 1 of 3 1 2 3
\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

Page 1 of 3 1 2 3
\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

Page 1 of 3 1 2 3
\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

Page 1 of 3 1 2 3
\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

Page 1 of 3 1 2 3
\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

Page 1 of 3 1 2 3
\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

Page 1 of 3 1 2 3
\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

Page 1 of 3 1 2 3
\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

Page 1 of 3 1 2 3
\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

Page 1 of 3 1 2 3
\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

Page 1 of 3 1 2 3
\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

Page 1 of 3 1 2 3
\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

Page 1 of 3 1 2 3
\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

Page 1 of 3 1 2 3
\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

Page 1 of 3 1 2 3
\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

Page 1 of 3 1 2 3
\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

Page 1 of 3 1 2 3
\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

Page 1 of 3 1 2 3
\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

Page 1 of 3 1 2 3
\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

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\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

Page 1 of 3 1 2 3
\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

Page 1 of 3 1 2 3
\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

Page 1 of 3 1 2 3
\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

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\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

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\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

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\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

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\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

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That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

Page 1 of 3 1 2 3
\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

Page 1 of 3 1 2 3
\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

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\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

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\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

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\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

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Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

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\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

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If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

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\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

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\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

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\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

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\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

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\n

However, if you sense the feeling early enough, it can be more easily controlled. However, if you fail to recognize it early on and lose control, the anger will keep growing even if you are aware of it. But if you notice your feelings, it begins growing more slowly. Just like a parabolic motion in physics, the speed of growth slows down. That\u2019s how our mind works.<\/p>\n\n\n\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

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\n

However, if you forget to maintain awareness of your feelings, then they can turn into desire, as when a fire is fueled by inflammable materials. A feeling turns into a craving in the 12 links of dependent origination. There are two types of craving: craving and aversion. Liking something is a craving, and disliking something is aversion. Depending on the feeling, the feeling of like turns into a craving, and the feeling of dislike turns into aversion.<\/p>\n\n\n\n

However, if you sense the feeling early enough, it can be more easily controlled. However, if you fail to recognize it early on and lose control, the anger will keep growing even if you are aware of it. But if you notice your feelings, it begins growing more slowly. Just like a parabolic motion in physics, the speed of growth slows down. That\u2019s how our mind works.<\/p>\n\n\n\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

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If you fail to maintain awareness of your feelings, they can turn into desires. It\u2019s like starting a fire with flint. Just as a spark occurs when you strike two pieces of flint together, when your sense bases (sad\u0101yatana) encounter external stimuli, a spark occurs. This is what we call vedan\u0101, the feeling. The spark of vedan\u0101 is ignited from your karma. When a spark occurs, if you have eliminated all the fuel, then the fire doesn\u2019t spread further. Likewise, if you become aware of a feeling, a sense of liking or disliking might occur, but it does not turn into a desire. A feeling occurs, then disappears automatically.<\/p>\n\n\n\n

However, if you forget to maintain awareness of your feelings, then they can turn into desire, as when a fire is fueled by inflammable materials. A feeling turns into a craving in the 12 links of dependent origination. There are two types of craving: craving and aversion. Liking something is a craving, and disliking something is aversion. Depending on the feeling, the feeling of like turns into a craving, and the feeling of dislike turns into aversion.<\/p>\n\n\n\n

However, if you sense the feeling early enough, it can be more easily controlled. However, if you fail to recognize it early on and lose control, the anger will keep growing even if you are aware of it. But if you notice your feelings, it begins growing more slowly. Just like a parabolic motion in physics, the speed of growth slows down. That\u2019s how our mind works.<\/p>\n\n\n\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

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\n

In vipa\u015byan\u0101 meditation, we observe our feelings to maintain peace of mind. The first thing that reacts to external stimuli is feeling. Feelings are one of the five aggregates. You should be aware when you feel likes and dislikes, happiness and unhappiness. You might feel a slight fever in your body or your breathing might change. Most of these feelings, if you become aware of them, automatically disappear.<\/p>\n\n\n\n

If you fail to maintain awareness of your feelings, they can turn into desires. It\u2019s like starting a fire with flint. Just as a spark occurs when you strike two pieces of flint together, when your sense bases (sad\u0101yatana) encounter external stimuli, a spark occurs. This is what we call vedan\u0101, the feeling. The spark of vedan\u0101 is ignited from your karma. When a spark occurs, if you have eliminated all the fuel, then the fire doesn\u2019t spread further. Likewise, if you become aware of a feeling, a sense of liking or disliking might occur, but it does not turn into a desire. A feeling occurs, then disappears automatically.<\/p>\n\n\n\n

However, if you forget to maintain awareness of your feelings, then they can turn into desire, as when a fire is fueled by inflammable materials. A feeling turns into a craving in the 12 links of dependent origination. There are two types of craving: craving and aversion. Liking something is a craving, and disliking something is aversion. Depending on the feeling, the feeling of like turns into a craving, and the feeling of dislike turns into aversion.<\/p>\n\n\n\n

However, if you sense the feeling early enough, it can be more easily controlled. However, if you fail to recognize it early on and lose control, the anger will keep growing even if you are aware of it. But if you notice your feelings, it begins growing more slowly. Just like a parabolic motion in physics, the speed of growth slows down. That\u2019s how our mind works.<\/p>\n\n\n\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

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Q<\/strong>: How do we maintain peace of mind?<\/p>\n\n\n\n

In vipa\u015byan\u0101 meditation, we observe our feelings to maintain peace of mind. The first thing that reacts to external stimuli is feeling. Feelings are one of the five aggregates. You should be aware when you feel likes and dislikes, happiness and unhappiness. You might feel a slight fever in your body or your breathing might change. Most of these feelings, if you become aware of them, automatically disappear.<\/p>\n\n\n\n

If you fail to maintain awareness of your feelings, they can turn into desires. It\u2019s like starting a fire with flint. Just as a spark occurs when you strike two pieces of flint together, when your sense bases (sad\u0101yatana) encounter external stimuli, a spark occurs. This is what we call vedan\u0101, the feeling. The spark of vedan\u0101 is ignited from your karma. When a spark occurs, if you have eliminated all the fuel, then the fire doesn\u2019t spread further. Likewise, if you become aware of a feeling, a sense of liking or disliking might occur, but it does not turn into a desire. A feeling occurs, then disappears automatically.<\/p>\n\n\n\n

However, if you forget to maintain awareness of your feelings, then they can turn into desire, as when a fire is fueled by inflammable materials. A feeling turns into a craving in the 12 links of dependent origination. There are two types of craving: craving and aversion. Liking something is a craving, and disliking something is aversion. Depending on the feeling, the feeling of like turns into a craving, and the feeling of dislike turns into aversion.<\/p>\n\n\n\n

However, if you sense the feeling early enough, it can be more easily controlled. However, if you fail to recognize it early on and lose control, the anger will keep growing even if you are aware of it. But if you notice your feelings, it begins growing more slowly. Just like a parabolic motion in physics, the speed of growth slows down. That\u2019s how our mind works.<\/p>\n\n\n\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

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But what if you happen to be interested in her and do talk to her? Third, observe your mind: to observe your mind means to maintain your peace of mind.<\/p>\n\n\n\n

Q<\/strong>: How do we maintain peace of mind?<\/p>\n\n\n\n

In vipa\u015byan\u0101 meditation, we observe our feelings to maintain peace of mind. The first thing that reacts to external stimuli is feeling. Feelings are one of the five aggregates. You should be aware when you feel likes and dislikes, happiness and unhappiness. You might feel a slight fever in your body or your breathing might change. Most of these feelings, if you become aware of them, automatically disappear.<\/p>\n\n\n\n

If you fail to maintain awareness of your feelings, they can turn into desires. It\u2019s like starting a fire with flint. Just as a spark occurs when you strike two pieces of flint together, when your sense bases (sad\u0101yatana) encounter external stimuli, a spark occurs. This is what we call vedan\u0101, the feeling. The spark of vedan\u0101 is ignited from your karma. When a spark occurs, if you have eliminated all the fuel, then the fire doesn\u2019t spread further. Likewise, if you become aware of a feeling, a sense of liking or disliking might occur, but it does not turn into a desire. A feeling occurs, then disappears automatically.<\/p>\n\n\n\n

However, if you forget to maintain awareness of your feelings, then they can turn into desire, as when a fire is fueled by inflammable materials. A feeling turns into a craving in the 12 links of dependent origination. There are two types of craving: craving and aversion. Liking something is a craving, and disliking something is aversion. Depending on the feeling, the feeling of like turns into a craving, and the feeling of dislike turns into aversion.<\/p>\n\n\n\n

However, if you sense the feeling early enough, it can be more easily controlled. However, if you fail to recognize it early on and lose control, the anger will keep growing even if you are aware of it. But if you notice your feelings, it begins growing more slowly. Just like a parabolic motion in physics, the speed of growth slows down. That\u2019s how our mind works.<\/p>\n\n\n\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

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There are three ways to deal with external stimuli. First, try to stay away from them. This doesn\u2019t mean to run away from them; it means not creating the conditions that lead to external stimuli. There is a saying: \u2018When you see something, you react to it.\u2019 Unenlightened beings tend to be aroused by what they see, hear, or smell. You might like pizza or bread. If you don\u2019t smell pizza or bread, you don\u2019t think about it much. However, if you actually smell the aroma of pizza or bread by accident, you feel a craving for them. So, it\u2019s better try to avoid external stimuli, especially if you\u2019re a beginning practitioner.<\/p>\n\n\n\n

But what if you happen to be interested in her and do talk to her? Third, observe your mind: to observe your mind means to maintain your peace of mind.<\/p>\n\n\n\n

Q<\/strong>: How do we maintain peace of mind?<\/p>\n\n\n\n

In vipa\u015byan\u0101 meditation, we observe our feelings to maintain peace of mind. The first thing that reacts to external stimuli is feeling. Feelings are one of the five aggregates. You should be aware when you feel likes and dislikes, happiness and unhappiness. You might feel a slight fever in your body or your breathing might change. Most of these feelings, if you become aware of them, automatically disappear.<\/p>\n\n\n\n

If you fail to maintain awareness of your feelings, they can turn into desires. It\u2019s like starting a fire with flint. Just as a spark occurs when you strike two pieces of flint together, when your sense bases (sad\u0101yatana) encounter external stimuli, a spark occurs. This is what we call vedan\u0101, the feeling. The spark of vedan\u0101 is ignited from your karma. When a spark occurs, if you have eliminated all the fuel, then the fire doesn\u2019t spread further. Likewise, if you become aware of a feeling, a sense of liking or disliking might occur, but it does not turn into a desire. A feeling occurs, then disappears automatically.<\/p>\n\n\n\n

However, if you forget to maintain awareness of your feelings, then they can turn into desire, as when a fire is fueled by inflammable materials. A feeling turns into a craving in the 12 links of dependent origination. There are two types of craving: craving and aversion. Liking something is a craving, and disliking something is aversion. Depending on the feeling, the feeling of like turns into a craving, and the feeling of dislike turns into aversion.<\/p>\n\n\n\n

However, if you sense the feeling early enough, it can be more easily controlled. However, if you fail to recognize it early on and lose control, the anger will keep growing even if you are aware of it. But if you notice your feelings, it begins growing more slowly. Just like a parabolic motion in physics, the speed of growth slows down. That\u2019s how our mind works.<\/p>\n\n\n\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

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\u2018Maintain peace of mind.\u2019<\/p>\n\n\n\n

There are three ways to deal with external stimuli. First, try to stay away from them. This doesn\u2019t mean to run away from them; it means not creating the conditions that lead to external stimuli. There is a saying: \u2018When you see something, you react to it.\u2019 Unenlightened beings tend to be aroused by what they see, hear, or smell. You might like pizza or bread. If you don\u2019t smell pizza or bread, you don\u2019t think about it much. However, if you actually smell the aroma of pizza or bread by accident, you feel a craving for them. So, it\u2019s better try to avoid external stimuli, especially if you\u2019re a beginning practitioner.<\/p>\n\n\n\n

But what if you happen to be interested in her and do talk to her? Third, observe your mind: to observe your mind means to maintain your peace of mind.<\/p>\n\n\n\n

Q<\/strong>: How do we maintain peace of mind?<\/p>\n\n\n\n

In vipa\u015byan\u0101 meditation, we observe our feelings to maintain peace of mind. The first thing that reacts to external stimuli is feeling. Feelings are one of the five aggregates. You should be aware when you feel likes and dislikes, happiness and unhappiness. You might feel a slight fever in your body or your breathing might change. Most of these feelings, if you become aware of them, automatically disappear.<\/p>\n\n\n\n

If you fail to maintain awareness of your feelings, they can turn into desires. It\u2019s like starting a fire with flint. Just as a spark occurs when you strike two pieces of flint together, when your sense bases (sad\u0101yatana) encounter external stimuli, a spark occurs. This is what we call vedan\u0101, the feeling. The spark of vedan\u0101 is ignited from your karma. When a spark occurs, if you have eliminated all the fuel, then the fire doesn\u2019t spread further. Likewise, if you become aware of a feeling, a sense of liking or disliking might occur, but it does not turn into a desire. A feeling occurs, then disappears automatically.<\/p>\n\n\n\n

However, if you forget to maintain awareness of your feelings, then they can turn into desire, as when a fire is fueled by inflammable materials. A feeling turns into a craving in the 12 links of dependent origination. There are two types of craving: craving and aversion. Liking something is a craving, and disliking something is aversion. Depending on the feeling, the feeling of like turns into a craving, and the feeling of dislike turns into aversion.<\/p>\n\n\n\n

However, if you sense the feeling early enough, it can be more easily controlled. However, if you fail to recognize it early on and lose control, the anger will keep growing even if you are aware of it. But if you notice your feelings, it begins growing more slowly. Just like a parabolic motion in physics, the speed of growth slows down. That\u2019s how our mind works.<\/p>\n\n\n\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

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\u2018What if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Maintain peace of mind.\u2019<\/p>\n\n\n\n

There are three ways to deal with external stimuli. First, try to stay away from them. This doesn\u2019t mean to run away from them; it means not creating the conditions that lead to external stimuli. There is a saying: \u2018When you see something, you react to it.\u2019 Unenlightened beings tend to be aroused by what they see, hear, or smell. You might like pizza or bread. If you don\u2019t smell pizza or bread, you don\u2019t think about it much. However, if you actually smell the aroma of pizza or bread by accident, you feel a craving for them. So, it\u2019s better try to avoid external stimuli, especially if you\u2019re a beginning practitioner.<\/p>\n\n\n\n

But what if you happen to be interested in her and do talk to her? Third, observe your mind: to observe your mind means to maintain your peace of mind.<\/p>\n\n\n\n

Q<\/strong>: How do we maintain peace of mind?<\/p>\n\n\n\n

In vipa\u015byan\u0101 meditation, we observe our feelings to maintain peace of mind. The first thing that reacts to external stimuli is feeling. Feelings are one of the five aggregates. You should be aware when you feel likes and dislikes, happiness and unhappiness. You might feel a slight fever in your body or your breathing might change. Most of these feelings, if you become aware of them, automatically disappear.<\/p>\n\n\n\n

If you fail to maintain awareness of your feelings, they can turn into desires. It\u2019s like starting a fire with flint. Just as a spark occurs when you strike two pieces of flint together, when your sense bases (sad\u0101yatana) encounter external stimuli, a spark occurs. This is what we call vedan\u0101, the feeling. The spark of vedan\u0101 is ignited from your karma. When a spark occurs, if you have eliminated all the fuel, then the fire doesn\u2019t spread further. Likewise, if you become aware of a feeling, a sense of liking or disliking might occur, but it does not turn into a desire. A feeling occurs, then disappears automatically.<\/p>\n\n\n\n

However, if you forget to maintain awareness of your feelings, then they can turn into desire, as when a fire is fueled by inflammable materials. A feeling turns into a craving in the 12 links of dependent origination. There are two types of craving: craving and aversion. Liking something is a craving, and disliking something is aversion. Depending on the feeling, the feeling of like turns into a craving, and the feeling of dislike turns into aversion.<\/p>\n\n\n\n

However, if you sense the feeling early enough, it can be more easily controlled. However, if you fail to recognize it early on and lose control, the anger will keep growing even if you are aware of it. But if you notice your feelings, it begins growing more slowly. Just like a parabolic motion in physics, the speed of growth slows down. That\u2019s how our mind works.<\/p>\n\n\n\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

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\u2018Do not talk to her.\u2019<\/p>\n\n\n\n

\u2018What if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Maintain peace of mind.\u2019<\/p>\n\n\n\n

There are three ways to deal with external stimuli. First, try to stay away from them. This doesn\u2019t mean to run away from them; it means not creating the conditions that lead to external stimuli. There is a saying: \u2018When you see something, you react to it.\u2019 Unenlightened beings tend to be aroused by what they see, hear, or smell. You might like pizza or bread. If you don\u2019t smell pizza or bread, you don\u2019t think about it much. However, if you actually smell the aroma of pizza or bread by accident, you feel a craving for them. So, it\u2019s better try to avoid external stimuli, especially if you\u2019re a beginning practitioner.<\/p>\n\n\n\n

But what if you happen to be interested in her and do talk to her? Third, observe your mind: to observe your mind means to maintain your peace of mind.<\/p>\n\n\n\n

Q<\/strong>: How do we maintain peace of mind?<\/p>\n\n\n\n

In vipa\u015byan\u0101 meditation, we observe our feelings to maintain peace of mind. The first thing that reacts to external stimuli is feeling. Feelings are one of the five aggregates. You should be aware when you feel likes and dislikes, happiness and unhappiness. You might feel a slight fever in your body or your breathing might change. Most of these feelings, if you become aware of them, automatically disappear.<\/p>\n\n\n\n

If you fail to maintain awareness of your feelings, they can turn into desires. It\u2019s like starting a fire with flint. Just as a spark occurs when you strike two pieces of flint together, when your sense bases (sad\u0101yatana) encounter external stimuli, a spark occurs. This is what we call vedan\u0101, the feeling. The spark of vedan\u0101 is ignited from your karma. When a spark occurs, if you have eliminated all the fuel, then the fire doesn\u2019t spread further. Likewise, if you become aware of a feeling, a sense of liking or disliking might occur, but it does not turn into a desire. A feeling occurs, then disappears automatically.<\/p>\n\n\n\n

However, if you forget to maintain awareness of your feelings, then they can turn into desire, as when a fire is fueled by inflammable materials. A feeling turns into a craving in the 12 links of dependent origination. There are two types of craving: craving and aversion. Liking something is a craving, and disliking something is aversion. Depending on the feeling, the feeling of like turns into a craving, and the feeling of dislike turns into aversion.<\/p>\n\n\n\n

However, if you sense the feeling early enough, it can be more easily controlled. However, if you fail to recognize it early on and lose control, the anger will keep growing even if you are aware of it. But if you notice your feelings, it begins growing more slowly. Just like a parabolic motion in physics, the speed of growth slows down. That\u2019s how our mind works.<\/p>\n\n\n\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

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\n

\u2018But what if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Do not talk to her.\u2019<\/p>\n\n\n\n

\u2018What if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Maintain peace of mind.\u2019<\/p>\n\n\n\n

There are three ways to deal with external stimuli. First, try to stay away from them. This doesn\u2019t mean to run away from them; it means not creating the conditions that lead to external stimuli. There is a saying: \u2018When you see something, you react to it.\u2019 Unenlightened beings tend to be aroused by what they see, hear, or smell. You might like pizza or bread. If you don\u2019t smell pizza or bread, you don\u2019t think about it much. However, if you actually smell the aroma of pizza or bread by accident, you feel a craving for them. So, it\u2019s better try to avoid external stimuli, especially if you\u2019re a beginning practitioner.<\/p>\n\n\n\n

But what if you happen to be interested in her and do talk to her? Third, observe your mind: to observe your mind means to maintain your peace of mind.<\/p>\n\n\n\n

Q<\/strong>: How do we maintain peace of mind?<\/p>\n\n\n\n

In vipa\u015byan\u0101 meditation, we observe our feelings to maintain peace of mind. The first thing that reacts to external stimuli is feeling. Feelings are one of the five aggregates. You should be aware when you feel likes and dislikes, happiness and unhappiness. You might feel a slight fever in your body or your breathing might change. Most of these feelings, if you become aware of them, automatically disappear.<\/p>\n\n\n\n

If you fail to maintain awareness of your feelings, they can turn into desires. It\u2019s like starting a fire with flint. Just as a spark occurs when you strike two pieces of flint together, when your sense bases (sad\u0101yatana) encounter external stimuli, a spark occurs. This is what we call vedan\u0101, the feeling. The spark of vedan\u0101 is ignited from your karma. When a spark occurs, if you have eliminated all the fuel, then the fire doesn\u2019t spread further. Likewise, if you become aware of a feeling, a sense of liking or disliking might occur, but it does not turn into a desire. A feeling occurs, then disappears automatically.<\/p>\n\n\n\n

However, if you forget to maintain awareness of your feelings, then they can turn into desire, as when a fire is fueled by inflammable materials. A feeling turns into a craving in the 12 links of dependent origination. There are two types of craving: craving and aversion. Liking something is a craving, and disliking something is aversion. Depending on the feeling, the feeling of like turns into a craving, and the feeling of dislike turns into aversion.<\/p>\n\n\n\n

However, if you sense the feeling early enough, it can be more easily controlled. However, if you fail to recognize it early on and lose control, the anger will keep growing even if you are aware of it. But if you notice your feelings, it begins growing more slowly. Just like a parabolic motion in physics, the speed of growth slows down. That\u2019s how our mind works.<\/p>\n\n\n\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

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\u2018Do not meet a woman.\u2019<\/p>\n\n\n\n

\u2018But what if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Do not talk to her.\u2019<\/p>\n\n\n\n

\u2018What if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Maintain peace of mind.\u2019<\/p>\n\n\n\n

There are three ways to deal with external stimuli. First, try to stay away from them. This doesn\u2019t mean to run away from them; it means not creating the conditions that lead to external stimuli. There is a saying: \u2018When you see something, you react to it.\u2019 Unenlightened beings tend to be aroused by what they see, hear, or smell. You might like pizza or bread. If you don\u2019t smell pizza or bread, you don\u2019t think about it much. However, if you actually smell the aroma of pizza or bread by accident, you feel a craving for them. So, it\u2019s better try to avoid external stimuli, especially if you\u2019re a beginning practitioner.<\/p>\n\n\n\n

But what if you happen to be interested in her and do talk to her? Third, observe your mind: to observe your mind means to maintain your peace of mind.<\/p>\n\n\n\n

Q<\/strong>: How do we maintain peace of mind?<\/p>\n\n\n\n

In vipa\u015byan\u0101 meditation, we observe our feelings to maintain peace of mind. The first thing that reacts to external stimuli is feeling. Feelings are one of the five aggregates. You should be aware when you feel likes and dislikes, happiness and unhappiness. You might feel a slight fever in your body or your breathing might change. Most of these feelings, if you become aware of them, automatically disappear.<\/p>\n\n\n\n

If you fail to maintain awareness of your feelings, they can turn into desires. It\u2019s like starting a fire with flint. Just as a spark occurs when you strike two pieces of flint together, when your sense bases (sad\u0101yatana) encounter external stimuli, a spark occurs. This is what we call vedan\u0101, the feeling. The spark of vedan\u0101 is ignited from your karma. When a spark occurs, if you have eliminated all the fuel, then the fire doesn\u2019t spread further. Likewise, if you become aware of a feeling, a sense of liking or disliking might occur, but it does not turn into a desire. A feeling occurs, then disappears automatically.<\/p>\n\n\n\n

However, if you forget to maintain awareness of your feelings, then they can turn into desire, as when a fire is fueled by inflammable materials. A feeling turns into a craving in the 12 links of dependent origination. There are two types of craving: craving and aversion. Liking something is a craving, and disliking something is aversion. Depending on the feeling, the feeling of like turns into a craving, and the feeling of dislike turns into aversion.<\/p>\n\n\n\n

However, if you sense the feeling early enough, it can be more easily controlled. However, if you fail to recognize it early on and lose control, the anger will keep growing even if you are aware of it. But if you notice your feelings, it begins growing more slowly. Just like a parabolic motion in physics, the speed of growth slows down. That\u2019s how our mind works.<\/p>\n\n\n\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

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The Buddha spoke of three stages of conduct.<\/p>\n\n\n\n

\u2018Do not meet a woman.\u2019<\/p>\n\n\n\n

\u2018But what if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Do not talk to her.\u2019<\/p>\n\n\n\n

\u2018What if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Maintain peace of mind.\u2019<\/p>\n\n\n\n

There are three ways to deal with external stimuli. First, try to stay away from them. This doesn\u2019t mean to run away from them; it means not creating the conditions that lead to external stimuli. There is a saying: \u2018When you see something, you react to it.\u2019 Unenlightened beings tend to be aroused by what they see, hear, or smell. You might like pizza or bread. If you don\u2019t smell pizza or bread, you don\u2019t think about it much. However, if you actually smell the aroma of pizza or bread by accident, you feel a craving for them. So, it\u2019s better try to avoid external stimuli, especially if you\u2019re a beginning practitioner.<\/p>\n\n\n\n

But what if you happen to be interested in her and do talk to her? Third, observe your mind: to observe your mind means to maintain your peace of mind.<\/p>\n\n\n\n

Q<\/strong>: How do we maintain peace of mind?<\/p>\n\n\n\n

In vipa\u015byan\u0101 meditation, we observe our feelings to maintain peace of mind. The first thing that reacts to external stimuli is feeling. Feelings are one of the five aggregates. You should be aware when you feel likes and dislikes, happiness and unhappiness. You might feel a slight fever in your body or your breathing might change. Most of these feelings, if you become aware of them, automatically disappear.<\/p>\n\n\n\n

If you fail to maintain awareness of your feelings, they can turn into desires. It\u2019s like starting a fire with flint. Just as a spark occurs when you strike two pieces of flint together, when your sense bases (sad\u0101yatana) encounter external stimuli, a spark occurs. This is what we call vedan\u0101, the feeling. The spark of vedan\u0101 is ignited from your karma. When a spark occurs, if you have eliminated all the fuel, then the fire doesn\u2019t spread further. Likewise, if you become aware of a feeling, a sense of liking or disliking might occur, but it does not turn into a desire. A feeling occurs, then disappears automatically.<\/p>\n\n\n\n

However, if you forget to maintain awareness of your feelings, then they can turn into desire, as when a fire is fueled by inflammable materials. A feeling turns into a craving in the 12 links of dependent origination. There are two types of craving: craving and aversion. Liking something is a craving, and disliking something is aversion. Depending on the feeling, the feeling of like turns into a craving, and the feeling of dislike turns into aversion.<\/p>\n\n\n\n

However, if you sense the feeling early enough, it can be more easily controlled. However, if you fail to recognize it early on and lose control, the anger will keep growing even if you are aware of it. But if you notice your feelings, it begins growing more slowly. Just like a parabolic motion in physics, the speed of growth slows down. That\u2019s how our mind works.<\/p>\n\n\n\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

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\n

\u2018When a bhikkhu meets a woman and he feels a certain desire, what should he do?\u2019<\/p>\n\n\n\n

The Buddha spoke of three stages of conduct.<\/p>\n\n\n\n

\u2018Do not meet a woman.\u2019<\/p>\n\n\n\n

\u2018But what if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Do not talk to her.\u2019<\/p>\n\n\n\n

\u2018What if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Maintain peace of mind.\u2019<\/p>\n\n\n\n

There are three ways to deal with external stimuli. First, try to stay away from them. This doesn\u2019t mean to run away from them; it means not creating the conditions that lead to external stimuli. There is a saying: \u2018When you see something, you react to it.\u2019 Unenlightened beings tend to be aroused by what they see, hear, or smell. You might like pizza or bread. If you don\u2019t smell pizza or bread, you don\u2019t think about it much. However, if you actually smell the aroma of pizza or bread by accident, you feel a craving for them. So, it\u2019s better try to avoid external stimuli, especially if you\u2019re a beginning practitioner.<\/p>\n\n\n\n

But what if you happen to be interested in her and do talk to her? Third, observe your mind: to observe your mind means to maintain your peace of mind.<\/p>\n\n\n\n

Q<\/strong>: How do we maintain peace of mind?<\/p>\n\n\n\n

In vipa\u015byan\u0101 meditation, we observe our feelings to maintain peace of mind. The first thing that reacts to external stimuli is feeling. Feelings are one of the five aggregates. You should be aware when you feel likes and dislikes, happiness and unhappiness. You might feel a slight fever in your body or your breathing might change. Most of these feelings, if you become aware of them, automatically disappear.<\/p>\n\n\n\n

If you fail to maintain awareness of your feelings, they can turn into desires. It\u2019s like starting a fire with flint. Just as a spark occurs when you strike two pieces of flint together, when your sense bases (sad\u0101yatana) encounter external stimuli, a spark occurs. This is what we call vedan\u0101, the feeling. The spark of vedan\u0101 is ignited from your karma. When a spark occurs, if you have eliminated all the fuel, then the fire doesn\u2019t spread further. Likewise, if you become aware of a feeling, a sense of liking or disliking might occur, but it does not turn into a desire. A feeling occurs, then disappears automatically.<\/p>\n\n\n\n

However, if you forget to maintain awareness of your feelings, then they can turn into desire, as when a fire is fueled by inflammable materials. A feeling turns into a craving in the 12 links of dependent origination. There are two types of craving: craving and aversion. Liking something is a craving, and disliking something is aversion. Depending on the feeling, the feeling of like turns into a craving, and the feeling of dislike turns into aversion.<\/p>\n\n\n\n

However, if you sense the feeling early enough, it can be more easily controlled. However, if you fail to recognize it early on and lose control, the anger will keep growing even if you are aware of it. But if you notice your feelings, it begins growing more slowly. Just like a parabolic motion in physics, the speed of growth slows down. That\u2019s how our mind works.<\/p>\n\n\n\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

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P<\/strong>: There\u2019s a story in the scriptures. Somebody asked the Buddha:<\/p>\n\n\n\n

\u2018When a bhikkhu meets a woman and he feels a certain desire, what should he do?\u2019<\/p>\n\n\n\n

The Buddha spoke of three stages of conduct.<\/p>\n\n\n\n

\u2018Do not meet a woman.\u2019<\/p>\n\n\n\n

\u2018But what if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Do not talk to her.\u2019<\/p>\n\n\n\n

\u2018What if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Maintain peace of mind.\u2019<\/p>\n\n\n\n

There are three ways to deal with external stimuli. First, try to stay away from them. This doesn\u2019t mean to run away from them; it means not creating the conditions that lead to external stimuli. There is a saying: \u2018When you see something, you react to it.\u2019 Unenlightened beings tend to be aroused by what they see, hear, or smell. You might like pizza or bread. If you don\u2019t smell pizza or bread, you don\u2019t think about it much. However, if you actually smell the aroma of pizza or bread by accident, you feel a craving for them. So, it\u2019s better try to avoid external stimuli, especially if you\u2019re a beginning practitioner.<\/p>\n\n\n\n

But what if you happen to be interested in her and do talk to her? Third, observe your mind: to observe your mind means to maintain your peace of mind.<\/p>\n\n\n\n

Q<\/strong>: How do we maintain peace of mind?<\/p>\n\n\n\n

In vipa\u015byan\u0101 meditation, we observe our feelings to maintain peace of mind. The first thing that reacts to external stimuli is feeling. Feelings are one of the five aggregates. You should be aware when you feel likes and dislikes, happiness and unhappiness. You might feel a slight fever in your body or your breathing might change. Most of these feelings, if you become aware of them, automatically disappear.<\/p>\n\n\n\n

If you fail to maintain awareness of your feelings, they can turn into desires. It\u2019s like starting a fire with flint. Just as a spark occurs when you strike two pieces of flint together, when your sense bases (sad\u0101yatana) encounter external stimuli, a spark occurs. This is what we call vedan\u0101, the feeling. The spark of vedan\u0101 is ignited from your karma. When a spark occurs, if you have eliminated all the fuel, then the fire doesn\u2019t spread further. Likewise, if you become aware of a feeling, a sense of liking or disliking might occur, but it does not turn into a desire. A feeling occurs, then disappears automatically.<\/p>\n\n\n\n

However, if you forget to maintain awareness of your feelings, then they can turn into desire, as when a fire is fueled by inflammable materials. A feeling turns into a craving in the 12 links of dependent origination. There are two types of craving: craving and aversion. Liking something is a craving, and disliking something is aversion. Depending on the feeling, the feeling of like turns into a craving, and the feeling of dislike turns into aversion.<\/p>\n\n\n\n

However, if you sense the feeling early enough, it can be more easily controlled. However, if you fail to recognize it early on and lose control, the anger will keep growing even if you are aware of it. But if you notice your feelings, it begins growing more slowly. Just like a parabolic motion in physics, the speed of growth slows down. That\u2019s how our mind works.<\/p>\n\n\n\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

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\n

Q<\/strong>: \u201cHow do we deal with external stimuli if we want to live without agony?\u201d<\/p>\n\n\n\n

P<\/strong>: There\u2019s a story in the scriptures. Somebody asked the Buddha:<\/p>\n\n\n\n

\u2018When a bhikkhu meets a woman and he feels a certain desire, what should he do?\u2019<\/p>\n\n\n\n

The Buddha spoke of three stages of conduct.<\/p>\n\n\n\n

\u2018Do not meet a woman.\u2019<\/p>\n\n\n\n

\u2018But what if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Do not talk to her.\u2019<\/p>\n\n\n\n

\u2018What if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Maintain peace of mind.\u2019<\/p>\n\n\n\n

There are three ways to deal with external stimuli. First, try to stay away from them. This doesn\u2019t mean to run away from them; it means not creating the conditions that lead to external stimuli. There is a saying: \u2018When you see something, you react to it.\u2019 Unenlightened beings tend to be aroused by what they see, hear, or smell. You might like pizza or bread. If you don\u2019t smell pizza or bread, you don\u2019t think about it much. However, if you actually smell the aroma of pizza or bread by accident, you feel a craving for them. So, it\u2019s better try to avoid external stimuli, especially if you\u2019re a beginning practitioner.<\/p>\n\n\n\n

But what if you happen to be interested in her and do talk to her? Third, observe your mind: to observe your mind means to maintain your peace of mind.<\/p>\n\n\n\n

Q<\/strong>: How do we maintain peace of mind?<\/p>\n\n\n\n

In vipa\u015byan\u0101 meditation, we observe our feelings to maintain peace of mind. The first thing that reacts to external stimuli is feeling. Feelings are one of the five aggregates. You should be aware when you feel likes and dislikes, happiness and unhappiness. You might feel a slight fever in your body or your breathing might change. Most of these feelings, if you become aware of them, automatically disappear.<\/p>\n\n\n\n

If you fail to maintain awareness of your feelings, they can turn into desires. It\u2019s like starting a fire with flint. Just as a spark occurs when you strike two pieces of flint together, when your sense bases (sad\u0101yatana) encounter external stimuli, a spark occurs. This is what we call vedan\u0101, the feeling. The spark of vedan\u0101 is ignited from your karma. When a spark occurs, if you have eliminated all the fuel, then the fire doesn\u2019t spread further. Likewise, if you become aware of a feeling, a sense of liking or disliking might occur, but it does not turn into a desire. A feeling occurs, then disappears automatically.<\/p>\n\n\n\n

However, if you forget to maintain awareness of your feelings, then they can turn into desire, as when a fire is fueled by inflammable materials. A feeling turns into a craving in the 12 links of dependent origination. There are two types of craving: craving and aversion. Liking something is a craving, and disliking something is aversion. Depending on the feeling, the feeling of like turns into a craving, and the feeling of dislike turns into aversion.<\/p>\n\n\n\n

However, if you sense the feeling early enough, it can be more easily controlled. However, if you fail to recognize it early on and lose control, the anger will keep growing even if you are aware of it. But if you notice your feelings, it begins growing more slowly. Just like a parabolic motion in physics, the speed of growth slows down. That\u2019s how our mind works.<\/p>\n\n\n\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

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\n

<\/p>\n\n\n\n

Q<\/strong>: \u201cHow do we deal with external stimuli if we want to live without agony?\u201d<\/p>\n\n\n\n

P<\/strong>: There\u2019s a story in the scriptures. Somebody asked the Buddha:<\/p>\n\n\n\n

\u2018When a bhikkhu meets a woman and he feels a certain desire, what should he do?\u2019<\/p>\n\n\n\n

The Buddha spoke of three stages of conduct.<\/p>\n\n\n\n

\u2018Do not meet a woman.\u2019<\/p>\n\n\n\n

\u2018But what if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Do not talk to her.\u2019<\/p>\n\n\n\n

\u2018What if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Maintain peace of mind.\u2019<\/p>\n\n\n\n

There are three ways to deal with external stimuli. First, try to stay away from them. This doesn\u2019t mean to run away from them; it means not creating the conditions that lead to external stimuli. There is a saying: \u2018When you see something, you react to it.\u2019 Unenlightened beings tend to be aroused by what they see, hear, or smell. You might like pizza or bread. If you don\u2019t smell pizza or bread, you don\u2019t think about it much. However, if you actually smell the aroma of pizza or bread by accident, you feel a craving for them. So, it\u2019s better try to avoid external stimuli, especially if you\u2019re a beginning practitioner.<\/p>\n\n\n\n

But what if you happen to be interested in her and do talk to her? Third, observe your mind: to observe your mind means to maintain your peace of mind.<\/p>\n\n\n\n

Q<\/strong>: How do we maintain peace of mind?<\/p>\n\n\n\n

In vipa\u015byan\u0101 meditation, we observe our feelings to maintain peace of mind. The first thing that reacts to external stimuli is feeling. Feelings are one of the five aggregates. You should be aware when you feel likes and dislikes, happiness and unhappiness. You might feel a slight fever in your body or your breathing might change. Most of these feelings, if you become aware of them, automatically disappear.<\/p>\n\n\n\n

If you fail to maintain awareness of your feelings, they can turn into desires. It\u2019s like starting a fire with flint. Just as a spark occurs when you strike two pieces of flint together, when your sense bases (sad\u0101yatana) encounter external stimuli, a spark occurs. This is what we call vedan\u0101, the feeling. The spark of vedan\u0101 is ignited from your karma. When a spark occurs, if you have eliminated all the fuel, then the fire doesn\u2019t spread further. Likewise, if you become aware of a feeling, a sense of liking or disliking might occur, but it does not turn into a desire. A feeling occurs, then disappears automatically.<\/p>\n\n\n\n

However, if you forget to maintain awareness of your feelings, then they can turn into desire, as when a fire is fueled by inflammable materials. A feeling turns into a craving in the 12 links of dependent origination. There are two types of craving: craving and aversion. Liking something is a craving, and disliking something is aversion. Depending on the feeling, the feeling of like turns into a craving, and the feeling of dislike turns into aversion.<\/p>\n\n\n\n

However, if you sense the feeling early enough, it can be more easily controlled. However, if you fail to recognize it early on and lose control, the anger will keep growing even if you are aware of it. But if you notice your feelings, it begins growing more slowly. Just like a parabolic motion in physics, the speed of growth slows down. That\u2019s how our mind works.<\/p>\n\n\n\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

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\"alt\"\/<\/figure>\n","post_title":"How Can I Generate The Mind To Liberate Unenlightened Beings When I\u2019m Not Happy Myself?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-can-i-generate-the-mind-to-liberate-unenlightened-beings-when-im-not-happy-myself","to_ping":"","pinged":"","post_modified":"2024-07-03 18:18:54","post_modified_gmt":"2024-07-03 23:18:54","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19738","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19735,"post_author":"40","post_date":"2024-07-09 18:02:09","post_date_gmt":"2024-07-09 23:02:09","post_content":"\n

<\/p>\n\n\n\n

Q<\/strong>: \u201cHow do we deal with external stimuli if we want to live without agony?\u201d<\/p>\n\n\n\n

P<\/strong>: There\u2019s a story in the scriptures. Somebody asked the Buddha:<\/p>\n\n\n\n

\u2018When a bhikkhu meets a woman and he feels a certain desire, what should he do?\u2019<\/p>\n\n\n\n

The Buddha spoke of three stages of conduct.<\/p>\n\n\n\n

\u2018Do not meet a woman.\u2019<\/p>\n\n\n\n

\u2018But what if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Do not talk to her.\u2019<\/p>\n\n\n\n

\u2018What if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Maintain peace of mind.\u2019<\/p>\n\n\n\n

There are three ways to deal with external stimuli. First, try to stay away from them. This doesn\u2019t mean to run away from them; it means not creating the conditions that lead to external stimuli. There is a saying: \u2018When you see something, you react to it.\u2019 Unenlightened beings tend to be aroused by what they see, hear, or smell. You might like pizza or bread. If you don\u2019t smell pizza or bread, you don\u2019t think about it much. However, if you actually smell the aroma of pizza or bread by accident, you feel a craving for them. So, it\u2019s better try to avoid external stimuli, especially if you\u2019re a beginning practitioner.<\/p>\n\n\n\n

But what if you happen to be interested in her and do talk to her? Third, observe your mind: to observe your mind means to maintain your peace of mind.<\/p>\n\n\n\n

Q<\/strong>: How do we maintain peace of mind?<\/p>\n\n\n\n

In vipa\u015byan\u0101 meditation, we observe our feelings to maintain peace of mind. The first thing that reacts to external stimuli is feeling. Feelings are one of the five aggregates. You should be aware when you feel likes and dislikes, happiness and unhappiness. You might feel a slight fever in your body or your breathing might change. Most of these feelings, if you become aware of them, automatically disappear.<\/p>\n\n\n\n

If you fail to maintain awareness of your feelings, they can turn into desires. It\u2019s like starting a fire with flint. Just as a spark occurs when you strike two pieces of flint together, when your sense bases (sad\u0101yatana) encounter external stimuli, a spark occurs. This is what we call vedan\u0101, the feeling. The spark of vedan\u0101 is ignited from your karma. When a spark occurs, if you have eliminated all the fuel, then the fire doesn\u2019t spread further. Likewise, if you become aware of a feeling, a sense of liking or disliking might occur, but it does not turn into a desire. A feeling occurs, then disappears automatically.<\/p>\n\n\n\n

However, if you forget to maintain awareness of your feelings, then they can turn into desire, as when a fire is fueled by inflammable materials. A feeling turns into a craving in the 12 links of dependent origination. There are two types of craving: craving and aversion. Liking something is a craving, and disliking something is aversion. Depending on the feeling, the feeling of like turns into a craving, and the feeling of dislike turns into aversion.<\/p>\n\n\n\n

However, if you sense the feeling early enough, it can be more easily controlled. However, if you fail to recognize it early on and lose control, the anger will keep growing even if you are aware of it. But if you notice your feelings, it begins growing more slowly. Just like a parabolic motion in physics, the speed of growth slows down. That\u2019s how our mind works.<\/p>\n\n\n\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

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\n

Q<\/strong>: Thank you. Now I understand.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n","post_title":"How Can I Generate The Mind To Liberate Unenlightened Beings When I\u2019m Not Happy Myself?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-can-i-generate-the-mind-to-liberate-unenlightened-beings-when-im-not-happy-myself","to_ping":"","pinged":"","post_modified":"2024-07-03 18:18:54","post_modified_gmt":"2024-07-03 23:18:54","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19738","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19735,"post_author":"40","post_date":"2024-07-09 18:02:09","post_date_gmt":"2024-07-09 23:02:09","post_content":"\n

<\/p>\n\n\n\n

Q<\/strong>: \u201cHow do we deal with external stimuli if we want to live without agony?\u201d<\/p>\n\n\n\n

P<\/strong>: There\u2019s a story in the scriptures. Somebody asked the Buddha:<\/p>\n\n\n\n

\u2018When a bhikkhu meets a woman and he feels a certain desire, what should he do?\u2019<\/p>\n\n\n\n

The Buddha spoke of three stages of conduct.<\/p>\n\n\n\n

\u2018Do not meet a woman.\u2019<\/p>\n\n\n\n

\u2018But what if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Do not talk to her.\u2019<\/p>\n\n\n\n

\u2018What if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Maintain peace of mind.\u2019<\/p>\n\n\n\n

There are three ways to deal with external stimuli. First, try to stay away from them. This doesn\u2019t mean to run away from them; it means not creating the conditions that lead to external stimuli. There is a saying: \u2018When you see something, you react to it.\u2019 Unenlightened beings tend to be aroused by what they see, hear, or smell. You might like pizza or bread. If you don\u2019t smell pizza or bread, you don\u2019t think about it much. However, if you actually smell the aroma of pizza or bread by accident, you feel a craving for them. So, it\u2019s better try to avoid external stimuli, especially if you\u2019re a beginning practitioner.<\/p>\n\n\n\n

But what if you happen to be interested in her and do talk to her? Third, observe your mind: to observe your mind means to maintain your peace of mind.<\/p>\n\n\n\n

Q<\/strong>: How do we maintain peace of mind?<\/p>\n\n\n\n

In vipa\u015byan\u0101 meditation, we observe our feelings to maintain peace of mind. The first thing that reacts to external stimuli is feeling. Feelings are one of the five aggregates. You should be aware when you feel likes and dislikes, happiness and unhappiness. You might feel a slight fever in your body or your breathing might change. Most of these feelings, if you become aware of them, automatically disappear.<\/p>\n\n\n\n

If you fail to maintain awareness of your feelings, they can turn into desires. It\u2019s like starting a fire with flint. Just as a spark occurs when you strike two pieces of flint together, when your sense bases (sad\u0101yatana) encounter external stimuli, a spark occurs. This is what we call vedan\u0101, the feeling. The spark of vedan\u0101 is ignited from your karma. When a spark occurs, if you have eliminated all the fuel, then the fire doesn\u2019t spread further. Likewise, if you become aware of a feeling, a sense of liking or disliking might occur, but it does not turn into a desire. A feeling occurs, then disappears automatically.<\/p>\n\n\n\n

However, if you forget to maintain awareness of your feelings, then they can turn into desire, as when a fire is fueled by inflammable materials. A feeling turns into a craving in the 12 links of dependent origination. There are two types of craving: craving and aversion. Liking something is a craving, and disliking something is aversion. Depending on the feeling, the feeling of like turns into a craving, and the feeling of dislike turns into aversion.<\/p>\n\n\n\n

However, if you sense the feeling early enough, it can be more easily controlled. However, if you fail to recognize it early on and lose control, the anger will keep growing even if you are aware of it. But if you notice your feelings, it begins growing more slowly. Just like a parabolic motion in physics, the speed of growth slows down. That\u2019s how our mind works.<\/p>\n\n\n\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

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If there had been only smart people around the Buddha, he wouldn\u2019t have had to give teachings. The Diamond Sutra<\/em> came to exist because people didn\u2019t understand and continued to ask questions. If they had been awakened immediately after watching the Buddha performing his daily activities as shown in Chapter 1, the sutra wouldn\u2019t have existed. Owing to Subhuti\u2019s questions, many people can hear the teachings today.<\/p>\n\n\n\n

Q<\/strong>: Thank you. Now I understand.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n","post_title":"How Can I Generate The Mind To Liberate Unenlightened Beings When I\u2019m Not Happy Myself?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-can-i-generate-the-mind-to-liberate-unenlightened-beings-when-im-not-happy-myself","to_ping":"","pinged":"","post_modified":"2024-07-03 18:18:54","post_modified_gmt":"2024-07-03 23:18:54","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19738","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19735,"post_author":"40","post_date":"2024-07-09 18:02:09","post_date_gmt":"2024-07-09 23:02:09","post_content":"\n

<\/p>\n\n\n\n

Q<\/strong>: \u201cHow do we deal with external stimuli if we want to live without agony?\u201d<\/p>\n\n\n\n

P<\/strong>: There\u2019s a story in the scriptures. Somebody asked the Buddha:<\/p>\n\n\n\n

\u2018When a bhikkhu meets a woman and he feels a certain desire, what should he do?\u2019<\/p>\n\n\n\n

The Buddha spoke of three stages of conduct.<\/p>\n\n\n\n

\u2018Do not meet a woman.\u2019<\/p>\n\n\n\n

\u2018But what if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Do not talk to her.\u2019<\/p>\n\n\n\n

\u2018What if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Maintain peace of mind.\u2019<\/p>\n\n\n\n

There are three ways to deal with external stimuli. First, try to stay away from them. This doesn\u2019t mean to run away from them; it means not creating the conditions that lead to external stimuli. There is a saying: \u2018When you see something, you react to it.\u2019 Unenlightened beings tend to be aroused by what they see, hear, or smell. You might like pizza or bread. If you don\u2019t smell pizza or bread, you don\u2019t think about it much. However, if you actually smell the aroma of pizza or bread by accident, you feel a craving for them. So, it\u2019s better try to avoid external stimuli, especially if you\u2019re a beginning practitioner.<\/p>\n\n\n\n

But what if you happen to be interested in her and do talk to her? Third, observe your mind: to observe your mind means to maintain your peace of mind.<\/p>\n\n\n\n

Q<\/strong>: How do we maintain peace of mind?<\/p>\n\n\n\n

In vipa\u015byan\u0101 meditation, we observe our feelings to maintain peace of mind. The first thing that reacts to external stimuli is feeling. Feelings are one of the five aggregates. You should be aware when you feel likes and dislikes, happiness and unhappiness. You might feel a slight fever in your body or your breathing might change. Most of these feelings, if you become aware of them, automatically disappear.<\/p>\n\n\n\n

If you fail to maintain awareness of your feelings, they can turn into desires. It\u2019s like starting a fire with flint. Just as a spark occurs when you strike two pieces of flint together, when your sense bases (sad\u0101yatana) encounter external stimuli, a spark occurs. This is what we call vedan\u0101, the feeling. The spark of vedan\u0101 is ignited from your karma. When a spark occurs, if you have eliminated all the fuel, then the fire doesn\u2019t spread further. Likewise, if you become aware of a feeling, a sense of liking or disliking might occur, but it does not turn into a desire. A feeling occurs, then disappears automatically.<\/p>\n\n\n\n

However, if you forget to maintain awareness of your feelings, then they can turn into desire, as when a fire is fueled by inflammable materials. A feeling turns into a craving in the 12 links of dependent origination. There are two types of craving: craving and aversion. Liking something is a craving, and disliking something is aversion. Depending on the feeling, the feeling of like turns into a craving, and the feeling of dislike turns into aversion.<\/p>\n\n\n\n

However, if you sense the feeling early enough, it can be more easily controlled. However, if you fail to recognize it early on and lose control, the anger will keep growing even if you are aware of it. But if you notice your feelings, it begins growing more slowly. Just like a parabolic motion in physics, the speed of growth slows down. That\u2019s how our mind works.<\/p>\n\n\n\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

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\n

Even if I tell you, \u201cCome to your senses,\u201d you say: \u201cSunim doesn\u2019t understand the ways of the world. He says these because he is not married.\u201d Therefore, I just answer your questions and don\u2019t interfere in your life. I talk only when you ask questions. Today, you asked me a question, so I am obliged to give you an answer. And such a foolish question becomes a topic for this Dharma Q&A.<\/p>\n\n\n\n

If there had been only smart people around the Buddha, he wouldn\u2019t have had to give teachings. The Diamond Sutra<\/em> came to exist because people didn\u2019t understand and continued to ask questions. If they had been awakened immediately after watching the Buddha performing his daily activities as shown in Chapter 1, the sutra wouldn\u2019t have existed. Owing to Subhuti\u2019s questions, many people can hear the teachings today.<\/p>\n\n\n\n

Q<\/strong>: Thank you. Now I understand.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n","post_title":"How Can I Generate The Mind To Liberate Unenlightened Beings When I\u2019m Not Happy Myself?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-can-i-generate-the-mind-to-liberate-unenlightened-beings-when-im-not-happy-myself","to_ping":"","pinged":"","post_modified":"2024-07-03 18:18:54","post_modified_gmt":"2024-07-03 23:18:54","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19738","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19735,"post_author":"40","post_date":"2024-07-09 18:02:09","post_date_gmt":"2024-07-09 23:02:09","post_content":"\n

<\/p>\n\n\n\n

Q<\/strong>: \u201cHow do we deal with external stimuli if we want to live without agony?\u201d<\/p>\n\n\n\n

P<\/strong>: There\u2019s a story in the scriptures. Somebody asked the Buddha:<\/p>\n\n\n\n

\u2018When a bhikkhu meets a woman and he feels a certain desire, what should he do?\u2019<\/p>\n\n\n\n

The Buddha spoke of three stages of conduct.<\/p>\n\n\n\n

\u2018Do not meet a woman.\u2019<\/p>\n\n\n\n

\u2018But what if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Do not talk to her.\u2019<\/p>\n\n\n\n

\u2018What if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Maintain peace of mind.\u2019<\/p>\n\n\n\n

There are three ways to deal with external stimuli. First, try to stay away from them. This doesn\u2019t mean to run away from them; it means not creating the conditions that lead to external stimuli. There is a saying: \u2018When you see something, you react to it.\u2019 Unenlightened beings tend to be aroused by what they see, hear, or smell. You might like pizza or bread. If you don\u2019t smell pizza or bread, you don\u2019t think about it much. However, if you actually smell the aroma of pizza or bread by accident, you feel a craving for them. So, it\u2019s better try to avoid external stimuli, especially if you\u2019re a beginning practitioner.<\/p>\n\n\n\n

But what if you happen to be interested in her and do talk to her? Third, observe your mind: to observe your mind means to maintain your peace of mind.<\/p>\n\n\n\n

Q<\/strong>: How do we maintain peace of mind?<\/p>\n\n\n\n

In vipa\u015byan\u0101 meditation, we observe our feelings to maintain peace of mind. The first thing that reacts to external stimuli is feeling. Feelings are one of the five aggregates. You should be aware when you feel likes and dislikes, happiness and unhappiness. You might feel a slight fever in your body or your breathing might change. Most of these feelings, if you become aware of them, automatically disappear.<\/p>\n\n\n\n

If you fail to maintain awareness of your feelings, they can turn into desires. It\u2019s like starting a fire with flint. Just as a spark occurs when you strike two pieces of flint together, when your sense bases (sad\u0101yatana) encounter external stimuli, a spark occurs. This is what we call vedan\u0101, the feeling. The spark of vedan\u0101 is ignited from your karma. When a spark occurs, if you have eliminated all the fuel, then the fire doesn\u2019t spread further. Likewise, if you become aware of a feeling, a sense of liking or disliking might occur, but it does not turn into a desire. A feeling occurs, then disappears automatically.<\/p>\n\n\n\n

However, if you forget to maintain awareness of your feelings, then they can turn into desire, as when a fire is fueled by inflammable materials. A feeling turns into a craving in the 12 links of dependent origination. There are two types of craving: craving and aversion. Liking something is a craving, and disliking something is aversion. Depending on the feeling, the feeling of like turns into a craving, and the feeling of dislike turns into aversion.<\/p>\n\n\n\n

However, if you sense the feeling early enough, it can be more easily controlled. However, if you fail to recognize it early on and lose control, the anger will keep growing even if you are aware of it. But if you notice your feelings, it begins growing more slowly. Just like a parabolic motion in physics, the speed of growth slows down. That\u2019s how our mind works.<\/p>\n\n\n\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

Page 1 of 3 1 2 3
\n

Break away from the addicted life. Your addiction is not limited to one or two things. Being addicted to all kinds of things, including food, clothing, brand products, perfume, alcohol, smoking, cars, dwellings, people, appearances, and so forth, you live frantically so there is no end to it. Therefore, I\u2019m telling you to let go of your addictions. You can be free from suffering only when you let go of your addictions.<\/p>\n\n\n\n

Even if I tell you, \u201cCome to your senses,\u201d you say: \u201cSunim doesn\u2019t understand the ways of the world. He says these because he is not married.\u201d Therefore, I just answer your questions and don\u2019t interfere in your life. I talk only when you ask questions. Today, you asked me a question, so I am obliged to give you an answer. And such a foolish question becomes a topic for this Dharma Q&A.<\/p>\n\n\n\n

If there had been only smart people around the Buddha, he wouldn\u2019t have had to give teachings. The Diamond Sutra<\/em> came to exist because people didn\u2019t understand and continued to ask questions. If they had been awakened immediately after watching the Buddha performing his daily activities as shown in Chapter 1, the sutra wouldn\u2019t have existed. Owing to Subhuti\u2019s questions, many people can hear the teachings today.<\/p>\n\n\n\n

Q<\/strong>: Thank you. Now I understand.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n","post_title":"How Can I Generate The Mind To Liberate Unenlightened Beings When I\u2019m Not Happy Myself?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-can-i-generate-the-mind-to-liberate-unenlightened-beings-when-im-not-happy-myself","to_ping":"","pinged":"","post_modified":"2024-07-03 18:18:54","post_modified_gmt":"2024-07-03 23:18:54","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19738","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19735,"post_author":"40","post_date":"2024-07-09 18:02:09","post_date_gmt":"2024-07-09 23:02:09","post_content":"\n

<\/p>\n\n\n\n

Q<\/strong>: \u201cHow do we deal with external stimuli if we want to live without agony?\u201d<\/p>\n\n\n\n

P<\/strong>: There\u2019s a story in the scriptures. Somebody asked the Buddha:<\/p>\n\n\n\n

\u2018When a bhikkhu meets a woman and he feels a certain desire, what should he do?\u2019<\/p>\n\n\n\n

The Buddha spoke of three stages of conduct.<\/p>\n\n\n\n

\u2018Do not meet a woman.\u2019<\/p>\n\n\n\n

\u2018But what if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Do not talk to her.\u2019<\/p>\n\n\n\n

\u2018What if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Maintain peace of mind.\u2019<\/p>\n\n\n\n

There are three ways to deal with external stimuli. First, try to stay away from them. This doesn\u2019t mean to run away from them; it means not creating the conditions that lead to external stimuli. There is a saying: \u2018When you see something, you react to it.\u2019 Unenlightened beings tend to be aroused by what they see, hear, or smell. You might like pizza or bread. If you don\u2019t smell pizza or bread, you don\u2019t think about it much. However, if you actually smell the aroma of pizza or bread by accident, you feel a craving for them. So, it\u2019s better try to avoid external stimuli, especially if you\u2019re a beginning practitioner.<\/p>\n\n\n\n

But what if you happen to be interested in her and do talk to her? Third, observe your mind: to observe your mind means to maintain your peace of mind.<\/p>\n\n\n\n

Q<\/strong>: How do we maintain peace of mind?<\/p>\n\n\n\n

In vipa\u015byan\u0101 meditation, we observe our feelings to maintain peace of mind. The first thing that reacts to external stimuli is feeling. Feelings are one of the five aggregates. You should be aware when you feel likes and dislikes, happiness and unhappiness. You might feel a slight fever in your body or your breathing might change. Most of these feelings, if you become aware of them, automatically disappear.<\/p>\n\n\n\n

If you fail to maintain awareness of your feelings, they can turn into desires. It\u2019s like starting a fire with flint. Just as a spark occurs when you strike two pieces of flint together, when your sense bases (sad\u0101yatana) encounter external stimuli, a spark occurs. This is what we call vedan\u0101, the feeling. The spark of vedan\u0101 is ignited from your karma. When a spark occurs, if you have eliminated all the fuel, then the fire doesn\u2019t spread further. Likewise, if you become aware of a feeling, a sense of liking or disliking might occur, but it does not turn into a desire. A feeling occurs, then disappears automatically.<\/p>\n\n\n\n

However, if you forget to maintain awareness of your feelings, then they can turn into desire, as when a fire is fueled by inflammable materials. A feeling turns into a craving in the 12 links of dependent origination. There are two types of craving: craving and aversion. Liking something is a craving, and disliking something is aversion. Depending on the feeling, the feeling of like turns into a craving, and the feeling of dislike turns into aversion.<\/p>\n\n\n\n

However, if you sense the feeling early enough, it can be more easily controlled. However, if you fail to recognize it early on and lose control, the anger will keep growing even if you are aware of it. But if you notice your feelings, it begins growing more slowly. Just like a parabolic motion in physics, the speed of growth slows down. That\u2019s how our mind works.<\/p>\n\n\n\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

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\"alt\"\/<\/figure>\n\n\n\n

Break away from the addicted life. Your addiction is not limited to one or two things. Being addicted to all kinds of things, including food, clothing, brand products, perfume, alcohol, smoking, cars, dwellings, people, appearances, and so forth, you live frantically so there is no end to it. Therefore, I\u2019m telling you to let go of your addictions. You can be free from suffering only when you let go of your addictions.<\/p>\n\n\n\n

Even if I tell you, \u201cCome to your senses,\u201d you say: \u201cSunim doesn\u2019t understand the ways of the world. He says these because he is not married.\u201d Therefore, I just answer your questions and don\u2019t interfere in your life. I talk only when you ask questions. Today, you asked me a question, so I am obliged to give you an answer. And such a foolish question becomes a topic for this Dharma Q&A.<\/p>\n\n\n\n

If there had been only smart people around the Buddha, he wouldn\u2019t have had to give teachings. The Diamond Sutra<\/em> came to exist because people didn\u2019t understand and continued to ask questions. If they had been awakened immediately after watching the Buddha performing his daily activities as shown in Chapter 1, the sutra wouldn\u2019t have existed. Owing to Subhuti\u2019s questions, many people can hear the teachings today.<\/p>\n\n\n\n

Q<\/strong>: Thank you. Now I understand.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n","post_title":"How Can I Generate The Mind To Liberate Unenlightened Beings When I\u2019m Not Happy Myself?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-can-i-generate-the-mind-to-liberate-unenlightened-beings-when-im-not-happy-myself","to_ping":"","pinged":"","post_modified":"2024-07-03 18:18:54","post_modified_gmt":"2024-07-03 23:18:54","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19738","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19735,"post_author":"40","post_date":"2024-07-09 18:02:09","post_date_gmt":"2024-07-09 23:02:09","post_content":"\n

<\/p>\n\n\n\n

Q<\/strong>: \u201cHow do we deal with external stimuli if we want to live without agony?\u201d<\/p>\n\n\n\n

P<\/strong>: There\u2019s a story in the scriptures. Somebody asked the Buddha:<\/p>\n\n\n\n

\u2018When a bhikkhu meets a woman and he feels a certain desire, what should he do?\u2019<\/p>\n\n\n\n

The Buddha spoke of three stages of conduct.<\/p>\n\n\n\n

\u2018Do not meet a woman.\u2019<\/p>\n\n\n\n

\u2018But what if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Do not talk to her.\u2019<\/p>\n\n\n\n

\u2018What if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Maintain peace of mind.\u2019<\/p>\n\n\n\n

There are three ways to deal with external stimuli. First, try to stay away from them. This doesn\u2019t mean to run away from them; it means not creating the conditions that lead to external stimuli. There is a saying: \u2018When you see something, you react to it.\u2019 Unenlightened beings tend to be aroused by what they see, hear, or smell. You might like pizza or bread. If you don\u2019t smell pizza or bread, you don\u2019t think about it much. However, if you actually smell the aroma of pizza or bread by accident, you feel a craving for them. So, it\u2019s better try to avoid external stimuli, especially if you\u2019re a beginning practitioner.<\/p>\n\n\n\n

But what if you happen to be interested in her and do talk to her? Third, observe your mind: to observe your mind means to maintain your peace of mind.<\/p>\n\n\n\n

Q<\/strong>: How do we maintain peace of mind?<\/p>\n\n\n\n

In vipa\u015byan\u0101 meditation, we observe our feelings to maintain peace of mind. The first thing that reacts to external stimuli is feeling. Feelings are one of the five aggregates. You should be aware when you feel likes and dislikes, happiness and unhappiness. You might feel a slight fever in your body or your breathing might change. Most of these feelings, if you become aware of them, automatically disappear.<\/p>\n\n\n\n

If you fail to maintain awareness of your feelings, they can turn into desires. It\u2019s like starting a fire with flint. Just as a spark occurs when you strike two pieces of flint together, when your sense bases (sad\u0101yatana) encounter external stimuli, a spark occurs. This is what we call vedan\u0101, the feeling. The spark of vedan\u0101 is ignited from your karma. When a spark occurs, if you have eliminated all the fuel, then the fire doesn\u2019t spread further. Likewise, if you become aware of a feeling, a sense of liking or disliking might occur, but it does not turn into a desire. A feeling occurs, then disappears automatically.<\/p>\n\n\n\n

However, if you forget to maintain awareness of your feelings, then they can turn into desire, as when a fire is fueled by inflammable materials. A feeling turns into a craving in the 12 links of dependent origination. There are two types of craving: craving and aversion. Liking something is a craving, and disliking something is aversion. Depending on the feeling, the feeling of like turns into a craving, and the feeling of dislike turns into aversion.<\/p>\n\n\n\n

However, if you sense the feeling early enough, it can be more easily controlled. However, if you fail to recognize it early on and lose control, the anger will keep growing even if you are aware of it. But if you notice your feelings, it begins growing more slowly. Just like a parabolic motion in physics, the speed of growth slows down. That\u2019s how our mind works.<\/p>\n\n\n\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

Page 1 of 3 1 2 3
\n

Out of habit, you hate, get angry, or complain that things are difficult without realizing it. You\u2019ve formed these habits and lived accordingly. You need to break such habits. If you know that some food is harmful to your health, you shouldn\u2019t eat it no matter how good it is.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Break away from the addicted life. Your addiction is not limited to one or two things. Being addicted to all kinds of things, including food, clothing, brand products, perfume, alcohol, smoking, cars, dwellings, people, appearances, and so forth, you live frantically so there is no end to it. Therefore, I\u2019m telling you to let go of your addictions. You can be free from suffering only when you let go of your addictions.<\/p>\n\n\n\n

Even if I tell you, \u201cCome to your senses,\u201d you say: \u201cSunim doesn\u2019t understand the ways of the world. He says these because he is not married.\u201d Therefore, I just answer your questions and don\u2019t interfere in your life. I talk only when you ask questions. Today, you asked me a question, so I am obliged to give you an answer. And such a foolish question becomes a topic for this Dharma Q&A.<\/p>\n\n\n\n

If there had been only smart people around the Buddha, he wouldn\u2019t have had to give teachings. The Diamond Sutra<\/em> came to exist because people didn\u2019t understand and continued to ask questions. If they had been awakened immediately after watching the Buddha performing his daily activities as shown in Chapter 1, the sutra wouldn\u2019t have existed. Owing to Subhuti\u2019s questions, many people can hear the teachings today.<\/p>\n\n\n\n

Q<\/strong>: Thank you. Now I understand.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n","post_title":"How Can I Generate The Mind To Liberate Unenlightened Beings When I\u2019m Not Happy Myself?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-can-i-generate-the-mind-to-liberate-unenlightened-beings-when-im-not-happy-myself","to_ping":"","pinged":"","post_modified":"2024-07-03 18:18:54","post_modified_gmt":"2024-07-03 23:18:54","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19738","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19735,"post_author":"40","post_date":"2024-07-09 18:02:09","post_date_gmt":"2024-07-09 23:02:09","post_content":"\n

<\/p>\n\n\n\n

Q<\/strong>: \u201cHow do we deal with external stimuli if we want to live without agony?\u201d<\/p>\n\n\n\n

P<\/strong>: There\u2019s a story in the scriptures. Somebody asked the Buddha:<\/p>\n\n\n\n

\u2018When a bhikkhu meets a woman and he feels a certain desire, what should he do?\u2019<\/p>\n\n\n\n

The Buddha spoke of three stages of conduct.<\/p>\n\n\n\n

\u2018Do not meet a woman.\u2019<\/p>\n\n\n\n

\u2018But what if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Do not talk to her.\u2019<\/p>\n\n\n\n

\u2018What if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Maintain peace of mind.\u2019<\/p>\n\n\n\n

There are three ways to deal with external stimuli. First, try to stay away from them. This doesn\u2019t mean to run away from them; it means not creating the conditions that lead to external stimuli. There is a saying: \u2018When you see something, you react to it.\u2019 Unenlightened beings tend to be aroused by what they see, hear, or smell. You might like pizza or bread. If you don\u2019t smell pizza or bread, you don\u2019t think about it much. However, if you actually smell the aroma of pizza or bread by accident, you feel a craving for them. So, it\u2019s better try to avoid external stimuli, especially if you\u2019re a beginning practitioner.<\/p>\n\n\n\n

But what if you happen to be interested in her and do talk to her? Third, observe your mind: to observe your mind means to maintain your peace of mind.<\/p>\n\n\n\n

Q<\/strong>: How do we maintain peace of mind?<\/p>\n\n\n\n

In vipa\u015byan\u0101 meditation, we observe our feelings to maintain peace of mind. The first thing that reacts to external stimuli is feeling. Feelings are one of the five aggregates. You should be aware when you feel likes and dislikes, happiness and unhappiness. You might feel a slight fever in your body or your breathing might change. Most of these feelings, if you become aware of them, automatically disappear.<\/p>\n\n\n\n

If you fail to maintain awareness of your feelings, they can turn into desires. It\u2019s like starting a fire with flint. Just as a spark occurs when you strike two pieces of flint together, when your sense bases (sad\u0101yatana) encounter external stimuli, a spark occurs. This is what we call vedan\u0101, the feeling. The spark of vedan\u0101 is ignited from your karma. When a spark occurs, if you have eliminated all the fuel, then the fire doesn\u2019t spread further. Likewise, if you become aware of a feeling, a sense of liking or disliking might occur, but it does not turn into a desire. A feeling occurs, then disappears automatically.<\/p>\n\n\n\n

However, if you forget to maintain awareness of your feelings, then they can turn into desire, as when a fire is fueled by inflammable materials. A feeling turns into a craving in the 12 links of dependent origination. There are two types of craving: craving and aversion. Liking something is a craving, and disliking something is aversion. Depending on the feeling, the feeling of like turns into a craving, and the feeling of dislike turns into aversion.<\/p>\n\n\n\n

However, if you sense the feeling early enough, it can be more easily controlled. However, if you fail to recognize it early on and lose control, the anger will keep growing even if you are aware of it. But if you notice your feelings, it begins growing more slowly. Just like a parabolic motion in physics, the speed of growth slows down. That\u2019s how our mind works.<\/p>\n\n\n\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

Page 1 of 3 1 2 3
\n

\u201cGetting angry has become a habit.\u201d<\/p>\n\n\n\n

Out of habit, you hate, get angry, or complain that things are difficult without realizing it. You\u2019ve formed these habits and lived accordingly. You need to break such habits. If you know that some food is harmful to your health, you shouldn\u2019t eat it no matter how good it is.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Break away from the addicted life. Your addiction is not limited to one or two things. Being addicted to all kinds of things, including food, clothing, brand products, perfume, alcohol, smoking, cars, dwellings, people, appearances, and so forth, you live frantically so there is no end to it. Therefore, I\u2019m telling you to let go of your addictions. You can be free from suffering only when you let go of your addictions.<\/p>\n\n\n\n

Even if I tell you, \u201cCome to your senses,\u201d you say: \u201cSunim doesn\u2019t understand the ways of the world. He says these because he is not married.\u201d Therefore, I just answer your questions and don\u2019t interfere in your life. I talk only when you ask questions. Today, you asked me a question, so I am obliged to give you an answer. And such a foolish question becomes a topic for this Dharma Q&A.<\/p>\n\n\n\n

If there had been only smart people around the Buddha, he wouldn\u2019t have had to give teachings. The Diamond Sutra<\/em> came to exist because people didn\u2019t understand and continued to ask questions. If they had been awakened immediately after watching the Buddha performing his daily activities as shown in Chapter 1, the sutra wouldn\u2019t have existed. Owing to Subhuti\u2019s questions, many people can hear the teachings today.<\/p>\n\n\n\n

Q<\/strong>: Thank you. Now I understand.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n","post_title":"How Can I Generate The Mind To Liberate Unenlightened Beings When I\u2019m Not Happy Myself?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-can-i-generate-the-mind-to-liberate-unenlightened-beings-when-im-not-happy-myself","to_ping":"","pinged":"","post_modified":"2024-07-03 18:18:54","post_modified_gmt":"2024-07-03 23:18:54","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19738","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19735,"post_author":"40","post_date":"2024-07-09 18:02:09","post_date_gmt":"2024-07-09 23:02:09","post_content":"\n

<\/p>\n\n\n\n

Q<\/strong>: \u201cHow do we deal with external stimuli if we want to live without agony?\u201d<\/p>\n\n\n\n

P<\/strong>: There\u2019s a story in the scriptures. Somebody asked the Buddha:<\/p>\n\n\n\n

\u2018When a bhikkhu meets a woman and he feels a certain desire, what should he do?\u2019<\/p>\n\n\n\n

The Buddha spoke of three stages of conduct.<\/p>\n\n\n\n

\u2018Do not meet a woman.\u2019<\/p>\n\n\n\n

\u2018But what if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Do not talk to her.\u2019<\/p>\n\n\n\n

\u2018What if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Maintain peace of mind.\u2019<\/p>\n\n\n\n

There are three ways to deal with external stimuli. First, try to stay away from them. This doesn\u2019t mean to run away from them; it means not creating the conditions that lead to external stimuli. There is a saying: \u2018When you see something, you react to it.\u2019 Unenlightened beings tend to be aroused by what they see, hear, or smell. You might like pizza or bread. If you don\u2019t smell pizza or bread, you don\u2019t think about it much. However, if you actually smell the aroma of pizza or bread by accident, you feel a craving for them. So, it\u2019s better try to avoid external stimuli, especially if you\u2019re a beginning practitioner.<\/p>\n\n\n\n

But what if you happen to be interested in her and do talk to her? Third, observe your mind: to observe your mind means to maintain your peace of mind.<\/p>\n\n\n\n

Q<\/strong>: How do we maintain peace of mind?<\/p>\n\n\n\n

In vipa\u015byan\u0101 meditation, we observe our feelings to maintain peace of mind. The first thing that reacts to external stimuli is feeling. Feelings are one of the five aggregates. You should be aware when you feel likes and dislikes, happiness and unhappiness. You might feel a slight fever in your body or your breathing might change. Most of these feelings, if you become aware of them, automatically disappear.<\/p>\n\n\n\n

If you fail to maintain awareness of your feelings, they can turn into desires. It\u2019s like starting a fire with flint. Just as a spark occurs when you strike two pieces of flint together, when your sense bases (sad\u0101yatana) encounter external stimuli, a spark occurs. This is what we call vedan\u0101, the feeling. The spark of vedan\u0101 is ignited from your karma. When a spark occurs, if you have eliminated all the fuel, then the fire doesn\u2019t spread further. Likewise, if you become aware of a feeling, a sense of liking or disliking might occur, but it does not turn into a desire. A feeling occurs, then disappears automatically.<\/p>\n\n\n\n

However, if you forget to maintain awareness of your feelings, then they can turn into desire, as when a fire is fueled by inflammable materials. A feeling turns into a craving in the 12 links of dependent origination. There are two types of craving: craving and aversion. Liking something is a craving, and disliking something is aversion. Depending on the feeling, the feeling of like turns into a craving, and the feeling of dislike turns into aversion.<\/p>\n\n\n\n

However, if you sense the feeling early enough, it can be more easily controlled. However, if you fail to recognize it early on and lose control, the anger will keep growing even if you are aware of it. But if you notice your feelings, it begins growing more slowly. Just like a parabolic motion in physics, the speed of growth slows down. That\u2019s how our mind works.<\/p>\n\n\n\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

Page 1 of 3 1 2 3
\n

\u201cHating has become a habit.<\/p>\n\n\n\n

\u201cGetting angry has become a habit.\u201d<\/p>\n\n\n\n

Out of habit, you hate, get angry, or complain that things are difficult without realizing it. You\u2019ve formed these habits and lived accordingly. You need to break such habits. If you know that some food is harmful to your health, you shouldn\u2019t eat it no matter how good it is.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Break away from the addicted life. Your addiction is not limited to one or two things. Being addicted to all kinds of things, including food, clothing, brand products, perfume, alcohol, smoking, cars, dwellings, people, appearances, and so forth, you live frantically so there is no end to it. Therefore, I\u2019m telling you to let go of your addictions. You can be free from suffering only when you let go of your addictions.<\/p>\n\n\n\n

Even if I tell you, \u201cCome to your senses,\u201d you say: \u201cSunim doesn\u2019t understand the ways of the world. He says these because he is not married.\u201d Therefore, I just answer your questions and don\u2019t interfere in your life. I talk only when you ask questions. Today, you asked me a question, so I am obliged to give you an answer. And such a foolish question becomes a topic for this Dharma Q&A.<\/p>\n\n\n\n

If there had been only smart people around the Buddha, he wouldn\u2019t have had to give teachings. The Diamond Sutra<\/em> came to exist because people didn\u2019t understand and continued to ask questions. If they had been awakened immediately after watching the Buddha performing his daily activities as shown in Chapter 1, the sutra wouldn\u2019t have existed. Owing to Subhuti\u2019s questions, many people can hear the teachings today.<\/p>\n\n\n\n

Q<\/strong>: Thank you. Now I understand.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n","post_title":"How Can I Generate The Mind To Liberate Unenlightened Beings When I\u2019m Not Happy Myself?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-can-i-generate-the-mind-to-liberate-unenlightened-beings-when-im-not-happy-myself","to_ping":"","pinged":"","post_modified":"2024-07-03 18:18:54","post_modified_gmt":"2024-07-03 23:18:54","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19738","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19735,"post_author":"40","post_date":"2024-07-09 18:02:09","post_date_gmt":"2024-07-09 23:02:09","post_content":"\n

<\/p>\n\n\n\n

Q<\/strong>: \u201cHow do we deal with external stimuli if we want to live without agony?\u201d<\/p>\n\n\n\n

P<\/strong>: There\u2019s a story in the scriptures. Somebody asked the Buddha:<\/p>\n\n\n\n

\u2018When a bhikkhu meets a woman and he feels a certain desire, what should he do?\u2019<\/p>\n\n\n\n

The Buddha spoke of three stages of conduct.<\/p>\n\n\n\n

\u2018Do not meet a woman.\u2019<\/p>\n\n\n\n

\u2018But what if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Do not talk to her.\u2019<\/p>\n\n\n\n

\u2018What if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Maintain peace of mind.\u2019<\/p>\n\n\n\n

There are three ways to deal with external stimuli. First, try to stay away from them. This doesn\u2019t mean to run away from them; it means not creating the conditions that lead to external stimuli. There is a saying: \u2018When you see something, you react to it.\u2019 Unenlightened beings tend to be aroused by what they see, hear, or smell. You might like pizza or bread. If you don\u2019t smell pizza or bread, you don\u2019t think about it much. However, if you actually smell the aroma of pizza or bread by accident, you feel a craving for them. So, it\u2019s better try to avoid external stimuli, especially if you\u2019re a beginning practitioner.<\/p>\n\n\n\n

But what if you happen to be interested in her and do talk to her? Third, observe your mind: to observe your mind means to maintain your peace of mind.<\/p>\n\n\n\n

Q<\/strong>: How do we maintain peace of mind?<\/p>\n\n\n\n

In vipa\u015byan\u0101 meditation, we observe our feelings to maintain peace of mind. The first thing that reacts to external stimuli is feeling. Feelings are one of the five aggregates. You should be aware when you feel likes and dislikes, happiness and unhappiness. You might feel a slight fever in your body or your breathing might change. Most of these feelings, if you become aware of them, automatically disappear.<\/p>\n\n\n\n

If you fail to maintain awareness of your feelings, they can turn into desires. It\u2019s like starting a fire with flint. Just as a spark occurs when you strike two pieces of flint together, when your sense bases (sad\u0101yatana) encounter external stimuli, a spark occurs. This is what we call vedan\u0101, the feeling. The spark of vedan\u0101 is ignited from your karma. When a spark occurs, if you have eliminated all the fuel, then the fire doesn\u2019t spread further. Likewise, if you become aware of a feeling, a sense of liking or disliking might occur, but it does not turn into a desire. A feeling occurs, then disappears automatically.<\/p>\n\n\n\n

However, if you forget to maintain awareness of your feelings, then they can turn into desire, as when a fire is fueled by inflammable materials. A feeling turns into a craving in the 12 links of dependent origination. There are two types of craving: craving and aversion. Liking something is a craving, and disliking something is aversion. Depending on the feeling, the feeling of like turns into a craving, and the feeling of dislike turns into aversion.<\/p>\n\n\n\n

However, if you sense the feeling early enough, it can be more easily controlled. However, if you fail to recognize it early on and lose control, the anger will keep growing even if you are aware of it. But if you notice your feelings, it begins growing more slowly. Just like a parabolic motion in physics, the speed of growth slows down. That\u2019s how our mind works.<\/p>\n\n\n\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

Page 1 of 3 1 2 3
\n

\u201cI am addicted to smoking.\u201d<\/p>\n\n\n\n

\u201cHating has become a habit.<\/p>\n\n\n\n

\u201cGetting angry has become a habit.\u201d<\/p>\n\n\n\n

Out of habit, you hate, get angry, or complain that things are difficult without realizing it. You\u2019ve formed these habits and lived accordingly. You need to break such habits. If you know that some food is harmful to your health, you shouldn\u2019t eat it no matter how good it is.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Break away from the addicted life. Your addiction is not limited to one or two things. Being addicted to all kinds of things, including food, clothing, brand products, perfume, alcohol, smoking, cars, dwellings, people, appearances, and so forth, you live frantically so there is no end to it. Therefore, I\u2019m telling you to let go of your addictions. You can be free from suffering only when you let go of your addictions.<\/p>\n\n\n\n

Even if I tell you, \u201cCome to your senses,\u201d you say: \u201cSunim doesn\u2019t understand the ways of the world. He says these because he is not married.\u201d Therefore, I just answer your questions and don\u2019t interfere in your life. I talk only when you ask questions. Today, you asked me a question, so I am obliged to give you an answer. And such a foolish question becomes a topic for this Dharma Q&A.<\/p>\n\n\n\n

If there had been only smart people around the Buddha, he wouldn\u2019t have had to give teachings. The Diamond Sutra<\/em> came to exist because people didn\u2019t understand and continued to ask questions. If they had been awakened immediately after watching the Buddha performing his daily activities as shown in Chapter 1, the sutra wouldn\u2019t have existed. Owing to Subhuti\u2019s questions, many people can hear the teachings today.<\/p>\n\n\n\n

Q<\/strong>: Thank you. Now I understand.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n","post_title":"How Can I Generate The Mind To Liberate Unenlightened Beings When I\u2019m Not Happy Myself?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-can-i-generate-the-mind-to-liberate-unenlightened-beings-when-im-not-happy-myself","to_ping":"","pinged":"","post_modified":"2024-07-03 18:18:54","post_modified_gmt":"2024-07-03 23:18:54","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19738","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19735,"post_author":"40","post_date":"2024-07-09 18:02:09","post_date_gmt":"2024-07-09 23:02:09","post_content":"\n

<\/p>\n\n\n\n

Q<\/strong>: \u201cHow do we deal with external stimuli if we want to live without agony?\u201d<\/p>\n\n\n\n

P<\/strong>: There\u2019s a story in the scriptures. Somebody asked the Buddha:<\/p>\n\n\n\n

\u2018When a bhikkhu meets a woman and he feels a certain desire, what should he do?\u2019<\/p>\n\n\n\n

The Buddha spoke of three stages of conduct.<\/p>\n\n\n\n

\u2018Do not meet a woman.\u2019<\/p>\n\n\n\n

\u2018But what if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Do not talk to her.\u2019<\/p>\n\n\n\n

\u2018What if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Maintain peace of mind.\u2019<\/p>\n\n\n\n

There are three ways to deal with external stimuli. First, try to stay away from them. This doesn\u2019t mean to run away from them; it means not creating the conditions that lead to external stimuli. There is a saying: \u2018When you see something, you react to it.\u2019 Unenlightened beings tend to be aroused by what they see, hear, or smell. You might like pizza or bread. If you don\u2019t smell pizza or bread, you don\u2019t think about it much. However, if you actually smell the aroma of pizza or bread by accident, you feel a craving for them. So, it\u2019s better try to avoid external stimuli, especially if you\u2019re a beginning practitioner.<\/p>\n\n\n\n

But what if you happen to be interested in her and do talk to her? Third, observe your mind: to observe your mind means to maintain your peace of mind.<\/p>\n\n\n\n

Q<\/strong>: How do we maintain peace of mind?<\/p>\n\n\n\n

In vipa\u015byan\u0101 meditation, we observe our feelings to maintain peace of mind. The first thing that reacts to external stimuli is feeling. Feelings are one of the five aggregates. You should be aware when you feel likes and dislikes, happiness and unhappiness. You might feel a slight fever in your body or your breathing might change. Most of these feelings, if you become aware of them, automatically disappear.<\/p>\n\n\n\n

If you fail to maintain awareness of your feelings, they can turn into desires. It\u2019s like starting a fire with flint. Just as a spark occurs when you strike two pieces of flint together, when your sense bases (sad\u0101yatana) encounter external stimuli, a spark occurs. This is what we call vedan\u0101, the feeling. The spark of vedan\u0101 is ignited from your karma. When a spark occurs, if you have eliminated all the fuel, then the fire doesn\u2019t spread further. Likewise, if you become aware of a feeling, a sense of liking or disliking might occur, but it does not turn into a desire. A feeling occurs, then disappears automatically.<\/p>\n\n\n\n

However, if you forget to maintain awareness of your feelings, then they can turn into desire, as when a fire is fueled by inflammable materials. A feeling turns into a craving in the 12 links of dependent origination. There are two types of craving: craving and aversion. Liking something is a craving, and disliking something is aversion. Depending on the feeling, the feeling of like turns into a craving, and the feeling of dislike turns into aversion.<\/p>\n\n\n\n

However, if you sense the feeling early enough, it can be more easily controlled. However, if you fail to recognize it early on and lose control, the anger will keep growing even if you are aware of it. But if you notice your feelings, it begins growing more slowly. Just like a parabolic motion in physics, the speed of growth slows down. That\u2019s how our mind works.<\/p>\n\n\n\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

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\n

P<\/strong>: You are right, you are addicted so it is difficult. Even if you can\u2019t do it well, you don\u2019t need to blame yourself. You just need to see yourself:<\/p>\n\n\n\n

\u201cI am addicted to smoking.\u201d<\/p>\n\n\n\n

\u201cHating has become a habit.<\/p>\n\n\n\n

\u201cGetting angry has become a habit.\u201d<\/p>\n\n\n\n

Out of habit, you hate, get angry, or complain that things are difficult without realizing it. You\u2019ve formed these habits and lived accordingly. You need to break such habits. If you know that some food is harmful to your health, you shouldn\u2019t eat it no matter how good it is.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Break away from the addicted life. Your addiction is not limited to one or two things. Being addicted to all kinds of things, including food, clothing, brand products, perfume, alcohol, smoking, cars, dwellings, people, appearances, and so forth, you live frantically so there is no end to it. Therefore, I\u2019m telling you to let go of your addictions. You can be free from suffering only when you let go of your addictions.<\/p>\n\n\n\n

Even if I tell you, \u201cCome to your senses,\u201d you say: \u201cSunim doesn\u2019t understand the ways of the world. He says these because he is not married.\u201d Therefore, I just answer your questions and don\u2019t interfere in your life. I talk only when you ask questions. Today, you asked me a question, so I am obliged to give you an answer. And such a foolish question becomes a topic for this Dharma Q&A.<\/p>\n\n\n\n

If there had been only smart people around the Buddha, he wouldn\u2019t have had to give teachings. The Diamond Sutra<\/em> came to exist because people didn\u2019t understand and continued to ask questions. If they had been awakened immediately after watching the Buddha performing his daily activities as shown in Chapter 1, the sutra wouldn\u2019t have existed. Owing to Subhuti\u2019s questions, many people can hear the teachings today.<\/p>\n\n\n\n

Q<\/strong>: Thank you. Now I understand.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n","post_title":"How Can I Generate The Mind To Liberate Unenlightened Beings When I\u2019m Not Happy Myself?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-can-i-generate-the-mind-to-liberate-unenlightened-beings-when-im-not-happy-myself","to_ping":"","pinged":"","post_modified":"2024-07-03 18:18:54","post_modified_gmt":"2024-07-03 23:18:54","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19738","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19735,"post_author":"40","post_date":"2024-07-09 18:02:09","post_date_gmt":"2024-07-09 23:02:09","post_content":"\n

<\/p>\n\n\n\n

Q<\/strong>: \u201cHow do we deal with external stimuli if we want to live without agony?\u201d<\/p>\n\n\n\n

P<\/strong>: There\u2019s a story in the scriptures. Somebody asked the Buddha:<\/p>\n\n\n\n

\u2018When a bhikkhu meets a woman and he feels a certain desire, what should he do?\u2019<\/p>\n\n\n\n

The Buddha spoke of three stages of conduct.<\/p>\n\n\n\n

\u2018Do not meet a woman.\u2019<\/p>\n\n\n\n

\u2018But what if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Do not talk to her.\u2019<\/p>\n\n\n\n

\u2018What if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Maintain peace of mind.\u2019<\/p>\n\n\n\n

There are three ways to deal with external stimuli. First, try to stay away from them. This doesn\u2019t mean to run away from them; it means not creating the conditions that lead to external stimuli. There is a saying: \u2018When you see something, you react to it.\u2019 Unenlightened beings tend to be aroused by what they see, hear, or smell. You might like pizza or bread. If you don\u2019t smell pizza or bread, you don\u2019t think about it much. However, if you actually smell the aroma of pizza or bread by accident, you feel a craving for them. So, it\u2019s better try to avoid external stimuli, especially if you\u2019re a beginning practitioner.<\/p>\n\n\n\n

But what if you happen to be interested in her and do talk to her? Third, observe your mind: to observe your mind means to maintain your peace of mind.<\/p>\n\n\n\n

Q<\/strong>: How do we maintain peace of mind?<\/p>\n\n\n\n

In vipa\u015byan\u0101 meditation, we observe our feelings to maintain peace of mind. The first thing that reacts to external stimuli is feeling. Feelings are one of the five aggregates. You should be aware when you feel likes and dislikes, happiness and unhappiness. You might feel a slight fever in your body or your breathing might change. Most of these feelings, if you become aware of them, automatically disappear.<\/p>\n\n\n\n

If you fail to maintain awareness of your feelings, they can turn into desires. It\u2019s like starting a fire with flint. Just as a spark occurs when you strike two pieces of flint together, when your sense bases (sad\u0101yatana) encounter external stimuli, a spark occurs. This is what we call vedan\u0101, the feeling. The spark of vedan\u0101 is ignited from your karma. When a spark occurs, if you have eliminated all the fuel, then the fire doesn\u2019t spread further. Likewise, if you become aware of a feeling, a sense of liking or disliking might occur, but it does not turn into a desire. A feeling occurs, then disappears automatically.<\/p>\n\n\n\n

However, if you forget to maintain awareness of your feelings, then they can turn into desire, as when a fire is fueled by inflammable materials. A feeling turns into a craving in the 12 links of dependent origination. There are two types of craving: craving and aversion. Liking something is a craving, and disliking something is aversion. Depending on the feeling, the feeling of like turns into a craving, and the feeling of dislike turns into aversion.<\/p>\n\n\n\n

However, if you sense the feeling early enough, it can be more easily controlled. However, if you fail to recognize it early on and lose control, the anger will keep growing even if you are aware of it. But if you notice your feelings, it begins growing more slowly. Just like a parabolic motion in physics, the speed of growth slows down. That\u2019s how our mind works.<\/p>\n\n\n\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

Page 1 of 3 1 2 3
\n

Q<\/strong>: Because I am addicted.<\/p>\n\n\n\n

P<\/strong>: You are right, you are addicted so it is difficult. Even if you can\u2019t do it well, you don\u2019t need to blame yourself. You just need to see yourself:<\/p>\n\n\n\n

\u201cI am addicted to smoking.\u201d<\/p>\n\n\n\n

\u201cHating has become a habit.<\/p>\n\n\n\n

\u201cGetting angry has become a habit.\u201d<\/p>\n\n\n\n

Out of habit, you hate, get angry, or complain that things are difficult without realizing it. You\u2019ve formed these habits and lived accordingly. You need to break such habits. If you know that some food is harmful to your health, you shouldn\u2019t eat it no matter how good it is.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Break away from the addicted life. Your addiction is not limited to one or two things. Being addicted to all kinds of things, including food, clothing, brand products, perfume, alcohol, smoking, cars, dwellings, people, appearances, and so forth, you live frantically so there is no end to it. Therefore, I\u2019m telling you to let go of your addictions. You can be free from suffering only when you let go of your addictions.<\/p>\n\n\n\n

Even if I tell you, \u201cCome to your senses,\u201d you say: \u201cSunim doesn\u2019t understand the ways of the world. He says these because he is not married.\u201d Therefore, I just answer your questions and don\u2019t interfere in your life. I talk only when you ask questions. Today, you asked me a question, so I am obliged to give you an answer. And such a foolish question becomes a topic for this Dharma Q&A.<\/p>\n\n\n\n

If there had been only smart people around the Buddha, he wouldn\u2019t have had to give teachings. The Diamond Sutra<\/em> came to exist because people didn\u2019t understand and continued to ask questions. If they had been awakened immediately after watching the Buddha performing his daily activities as shown in Chapter 1, the sutra wouldn\u2019t have existed. Owing to Subhuti\u2019s questions, many people can hear the teachings today.<\/p>\n\n\n\n

Q<\/strong>: Thank you. Now I understand.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n","post_title":"How Can I Generate The Mind To Liberate Unenlightened Beings When I\u2019m Not Happy Myself?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-can-i-generate-the-mind-to-liberate-unenlightened-beings-when-im-not-happy-myself","to_ping":"","pinged":"","post_modified":"2024-07-03 18:18:54","post_modified_gmt":"2024-07-03 23:18:54","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19738","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19735,"post_author":"40","post_date":"2024-07-09 18:02:09","post_date_gmt":"2024-07-09 23:02:09","post_content":"\n

<\/p>\n\n\n\n

Q<\/strong>: \u201cHow do we deal with external stimuli if we want to live without agony?\u201d<\/p>\n\n\n\n

P<\/strong>: There\u2019s a story in the scriptures. Somebody asked the Buddha:<\/p>\n\n\n\n

\u2018When a bhikkhu meets a woman and he feels a certain desire, what should he do?\u2019<\/p>\n\n\n\n

The Buddha spoke of three stages of conduct.<\/p>\n\n\n\n

\u2018Do not meet a woman.\u2019<\/p>\n\n\n\n

\u2018But what if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Do not talk to her.\u2019<\/p>\n\n\n\n

\u2018What if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Maintain peace of mind.\u2019<\/p>\n\n\n\n

There are three ways to deal with external stimuli. First, try to stay away from them. This doesn\u2019t mean to run away from them; it means not creating the conditions that lead to external stimuli. There is a saying: \u2018When you see something, you react to it.\u2019 Unenlightened beings tend to be aroused by what they see, hear, or smell. You might like pizza or bread. If you don\u2019t smell pizza or bread, you don\u2019t think about it much. However, if you actually smell the aroma of pizza or bread by accident, you feel a craving for them. So, it\u2019s better try to avoid external stimuli, especially if you\u2019re a beginning practitioner.<\/p>\n\n\n\n

But what if you happen to be interested in her and do talk to her? Third, observe your mind: to observe your mind means to maintain your peace of mind.<\/p>\n\n\n\n

Q<\/strong>: How do we maintain peace of mind?<\/p>\n\n\n\n

In vipa\u015byan\u0101 meditation, we observe our feelings to maintain peace of mind. The first thing that reacts to external stimuli is feeling. Feelings are one of the five aggregates. You should be aware when you feel likes and dislikes, happiness and unhappiness. You might feel a slight fever in your body or your breathing might change. Most of these feelings, if you become aware of them, automatically disappear.<\/p>\n\n\n\n

If you fail to maintain awareness of your feelings, they can turn into desires. It\u2019s like starting a fire with flint. Just as a spark occurs when you strike two pieces of flint together, when your sense bases (sad\u0101yatana) encounter external stimuli, a spark occurs. This is what we call vedan\u0101, the feeling. The spark of vedan\u0101 is ignited from your karma. When a spark occurs, if you have eliminated all the fuel, then the fire doesn\u2019t spread further. Likewise, if you become aware of a feeling, a sense of liking or disliking might occur, but it does not turn into a desire. A feeling occurs, then disappears automatically.<\/p>\n\n\n\n

However, if you forget to maintain awareness of your feelings, then they can turn into desire, as when a fire is fueled by inflammable materials. A feeling turns into a craving in the 12 links of dependent origination. There are two types of craving: craving and aversion. Liking something is a craving, and disliking something is aversion. Depending on the feeling, the feeling of like turns into a craving, and the feeling of dislike turns into aversion.<\/p>\n\n\n\n

However, if you sense the feeling early enough, it can be more easily controlled. However, if you fail to recognize it early on and lose control, the anger will keep growing even if you are aware of it. But if you notice your feelings, it begins growing more slowly. Just like a parabolic motion in physics, the speed of growth slows down. That\u2019s how our mind works.<\/p>\n\n\n\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

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It means his teaching is such that anybody can come and see. You just need to open your eyes to see it and there is no secret hidden in his closed fists. You can\u2019t see it only because your eyes are closed. When you open your eyes, you can see it. But when you actually try to open your eyes, you will find that it is not easy. Why? Is it because opening your eyes is difficult? Or because you are addicted just as you are addicted to smoking?<\/p>\n\n\n\n

Q<\/strong>: Because I am addicted.<\/p>\n\n\n\n

P<\/strong>: You are right, you are addicted so it is difficult. Even if you can\u2019t do it well, you don\u2019t need to blame yourself. You just need to see yourself:<\/p>\n\n\n\n

\u201cI am addicted to smoking.\u201d<\/p>\n\n\n\n

\u201cHating has become a habit.<\/p>\n\n\n\n

\u201cGetting angry has become a habit.\u201d<\/p>\n\n\n\n

Out of habit, you hate, get angry, or complain that things are difficult without realizing it. You\u2019ve formed these habits and lived accordingly. You need to break such habits. If you know that some food is harmful to your health, you shouldn\u2019t eat it no matter how good it is.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Break away from the addicted life. Your addiction is not limited to one or two things. Being addicted to all kinds of things, including food, clothing, brand products, perfume, alcohol, smoking, cars, dwellings, people, appearances, and so forth, you live frantically so there is no end to it. Therefore, I\u2019m telling you to let go of your addictions. You can be free from suffering only when you let go of your addictions.<\/p>\n\n\n\n

Even if I tell you, \u201cCome to your senses,\u201d you say: \u201cSunim doesn\u2019t understand the ways of the world. He says these because he is not married.\u201d Therefore, I just answer your questions and don\u2019t interfere in your life. I talk only when you ask questions. Today, you asked me a question, so I am obliged to give you an answer. And such a foolish question becomes a topic for this Dharma Q&A.<\/p>\n\n\n\n

If there had been only smart people around the Buddha, he wouldn\u2019t have had to give teachings. The Diamond Sutra<\/em> came to exist because people didn\u2019t understand and continued to ask questions. If they had been awakened immediately after watching the Buddha performing his daily activities as shown in Chapter 1, the sutra wouldn\u2019t have existed. Owing to Subhuti\u2019s questions, many people can hear the teachings today.<\/p>\n\n\n\n

Q<\/strong>: Thank you. Now I understand.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n","post_title":"How Can I Generate The Mind To Liberate Unenlightened Beings When I\u2019m Not Happy Myself?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-can-i-generate-the-mind-to-liberate-unenlightened-beings-when-im-not-happy-myself","to_ping":"","pinged":"","post_modified":"2024-07-03 18:18:54","post_modified_gmt":"2024-07-03 23:18:54","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19738","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19735,"post_author":"40","post_date":"2024-07-09 18:02:09","post_date_gmt":"2024-07-09 23:02:09","post_content":"\n

<\/p>\n\n\n\n

Q<\/strong>: \u201cHow do we deal with external stimuli if we want to live without agony?\u201d<\/p>\n\n\n\n

P<\/strong>: There\u2019s a story in the scriptures. Somebody asked the Buddha:<\/p>\n\n\n\n

\u2018When a bhikkhu meets a woman and he feels a certain desire, what should he do?\u2019<\/p>\n\n\n\n

The Buddha spoke of three stages of conduct.<\/p>\n\n\n\n

\u2018Do not meet a woman.\u2019<\/p>\n\n\n\n

\u2018But what if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Do not talk to her.\u2019<\/p>\n\n\n\n

\u2018What if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Maintain peace of mind.\u2019<\/p>\n\n\n\n

There are three ways to deal with external stimuli. First, try to stay away from them. This doesn\u2019t mean to run away from them; it means not creating the conditions that lead to external stimuli. There is a saying: \u2018When you see something, you react to it.\u2019 Unenlightened beings tend to be aroused by what they see, hear, or smell. You might like pizza or bread. If you don\u2019t smell pizza or bread, you don\u2019t think about it much. However, if you actually smell the aroma of pizza or bread by accident, you feel a craving for them. So, it\u2019s better try to avoid external stimuli, especially if you\u2019re a beginning practitioner.<\/p>\n\n\n\n

But what if you happen to be interested in her and do talk to her? Third, observe your mind: to observe your mind means to maintain your peace of mind.<\/p>\n\n\n\n

Q<\/strong>: How do we maintain peace of mind?<\/p>\n\n\n\n

In vipa\u015byan\u0101 meditation, we observe our feelings to maintain peace of mind. The first thing that reacts to external stimuli is feeling. Feelings are one of the five aggregates. You should be aware when you feel likes and dislikes, happiness and unhappiness. You might feel a slight fever in your body or your breathing might change. Most of these feelings, if you become aware of them, automatically disappear.<\/p>\n\n\n\n

If you fail to maintain awareness of your feelings, they can turn into desires. It\u2019s like starting a fire with flint. Just as a spark occurs when you strike two pieces of flint together, when your sense bases (sad\u0101yatana) encounter external stimuli, a spark occurs. This is what we call vedan\u0101, the feeling. The spark of vedan\u0101 is ignited from your karma. When a spark occurs, if you have eliminated all the fuel, then the fire doesn\u2019t spread further. Likewise, if you become aware of a feeling, a sense of liking or disliking might occur, but it does not turn into a desire. A feeling occurs, then disappears automatically.<\/p>\n\n\n\n

However, if you forget to maintain awareness of your feelings, then they can turn into desire, as when a fire is fueled by inflammable materials. A feeling turns into a craving in the 12 links of dependent origination. There are two types of craving: craving and aversion. Liking something is a craving, and disliking something is aversion. Depending on the feeling, the feeling of like turns into a craving, and the feeling of dislike turns into aversion.<\/p>\n\n\n\n

However, if you sense the feeling early enough, it can be more easily controlled. However, if you fail to recognize it early on and lose control, the anger will keep growing even if you are aware of it. But if you notice your feelings, it begins growing more slowly. Just like a parabolic motion in physics, the speed of growth slows down. That\u2019s how our mind works.<\/p>\n\n\n\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

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\n

\u201cCome and see for yourself.\u201d<\/p>\n\n\n\n

It means his teaching is such that anybody can come and see. You just need to open your eyes to see it and there is no secret hidden in his closed fists. You can\u2019t see it only because your eyes are closed. When you open your eyes, you can see it. But when you actually try to open your eyes, you will find that it is not easy. Why? Is it because opening your eyes is difficult? Or because you are addicted just as you are addicted to smoking?<\/p>\n\n\n\n

Q<\/strong>: Because I am addicted.<\/p>\n\n\n\n

P<\/strong>: You are right, you are addicted so it is difficult. Even if you can\u2019t do it well, you don\u2019t need to blame yourself. You just need to see yourself:<\/p>\n\n\n\n

\u201cI am addicted to smoking.\u201d<\/p>\n\n\n\n

\u201cHating has become a habit.<\/p>\n\n\n\n

\u201cGetting angry has become a habit.\u201d<\/p>\n\n\n\n

Out of habit, you hate, get angry, or complain that things are difficult without realizing it. You\u2019ve formed these habits and lived accordingly. You need to break such habits. If you know that some food is harmful to your health, you shouldn\u2019t eat it no matter how good it is.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Break away from the addicted life. Your addiction is not limited to one or two things. Being addicted to all kinds of things, including food, clothing, brand products, perfume, alcohol, smoking, cars, dwellings, people, appearances, and so forth, you live frantically so there is no end to it. Therefore, I\u2019m telling you to let go of your addictions. You can be free from suffering only when you let go of your addictions.<\/p>\n\n\n\n

Even if I tell you, \u201cCome to your senses,\u201d you say: \u201cSunim doesn\u2019t understand the ways of the world. He says these because he is not married.\u201d Therefore, I just answer your questions and don\u2019t interfere in your life. I talk only when you ask questions. Today, you asked me a question, so I am obliged to give you an answer. And such a foolish question becomes a topic for this Dharma Q&A.<\/p>\n\n\n\n

If there had been only smart people around the Buddha, he wouldn\u2019t have had to give teachings. The Diamond Sutra<\/em> came to exist because people didn\u2019t understand and continued to ask questions. If they had been awakened immediately after watching the Buddha performing his daily activities as shown in Chapter 1, the sutra wouldn\u2019t have existed. Owing to Subhuti\u2019s questions, many people can hear the teachings today.<\/p>\n\n\n\n

Q<\/strong>: Thank you. Now I understand.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n","post_title":"How Can I Generate The Mind To Liberate Unenlightened Beings When I\u2019m Not Happy Myself?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-can-i-generate-the-mind-to-liberate-unenlightened-beings-when-im-not-happy-myself","to_ping":"","pinged":"","post_modified":"2024-07-03 18:18:54","post_modified_gmt":"2024-07-03 23:18:54","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19738","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19735,"post_author":"40","post_date":"2024-07-09 18:02:09","post_date_gmt":"2024-07-09 23:02:09","post_content":"\n

<\/p>\n\n\n\n

Q<\/strong>: \u201cHow do we deal with external stimuli if we want to live without agony?\u201d<\/p>\n\n\n\n

P<\/strong>: There\u2019s a story in the scriptures. Somebody asked the Buddha:<\/p>\n\n\n\n

\u2018When a bhikkhu meets a woman and he feels a certain desire, what should he do?\u2019<\/p>\n\n\n\n

The Buddha spoke of three stages of conduct.<\/p>\n\n\n\n

\u2018Do not meet a woman.\u2019<\/p>\n\n\n\n

\u2018But what if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Do not talk to her.\u2019<\/p>\n\n\n\n

\u2018What if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Maintain peace of mind.\u2019<\/p>\n\n\n\n

There are three ways to deal with external stimuli. First, try to stay away from them. This doesn\u2019t mean to run away from them; it means not creating the conditions that lead to external stimuli. There is a saying: \u2018When you see something, you react to it.\u2019 Unenlightened beings tend to be aroused by what they see, hear, or smell. You might like pizza or bread. If you don\u2019t smell pizza or bread, you don\u2019t think about it much. However, if you actually smell the aroma of pizza or bread by accident, you feel a craving for them. So, it\u2019s better try to avoid external stimuli, especially if you\u2019re a beginning practitioner.<\/p>\n\n\n\n

But what if you happen to be interested in her and do talk to her? Third, observe your mind: to observe your mind means to maintain your peace of mind.<\/p>\n\n\n\n

Q<\/strong>: How do we maintain peace of mind?<\/p>\n\n\n\n

In vipa\u015byan\u0101 meditation, we observe our feelings to maintain peace of mind. The first thing that reacts to external stimuli is feeling. Feelings are one of the five aggregates. You should be aware when you feel likes and dislikes, happiness and unhappiness. You might feel a slight fever in your body or your breathing might change. Most of these feelings, if you become aware of them, automatically disappear.<\/p>\n\n\n\n

If you fail to maintain awareness of your feelings, they can turn into desires. It\u2019s like starting a fire with flint. Just as a spark occurs when you strike two pieces of flint together, when your sense bases (sad\u0101yatana) encounter external stimuli, a spark occurs. This is what we call vedan\u0101, the feeling. The spark of vedan\u0101 is ignited from your karma. When a spark occurs, if you have eliminated all the fuel, then the fire doesn\u2019t spread further. Likewise, if you become aware of a feeling, a sense of liking or disliking might occur, but it does not turn into a desire. A feeling occurs, then disappears automatically.<\/p>\n\n\n\n

However, if you forget to maintain awareness of your feelings, then they can turn into desire, as when a fire is fueled by inflammable materials. A feeling turns into a craving in the 12 links of dependent origination. There are two types of craving: craving and aversion. Liking something is a craving, and disliking something is aversion. Depending on the feeling, the feeling of like turns into a craving, and the feeling of dislike turns into aversion.<\/p>\n\n\n\n

However, if you sense the feeling early enough, it can be more easily controlled. However, if you fail to recognize it early on and lose control, the anger will keep growing even if you are aware of it. But if you notice your feelings, it begins growing more slowly. Just like a parabolic motion in physics, the speed of growth slows down. That\u2019s how our mind works.<\/p>\n\n\n\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

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\n

P<\/strong>: If you actually put this into practice, you will know. When you think: \u201cWow, this flower is beautiful,\u201d you will feel good. You will experience this principle right away. So, the Buddha says:<\/p>\n\n\n\n

\u201cCome and see for yourself.\u201d<\/p>\n\n\n\n

It means his teaching is such that anybody can come and see. You just need to open your eyes to see it and there is no secret hidden in his closed fists. You can\u2019t see it only because your eyes are closed. When you open your eyes, you can see it. But when you actually try to open your eyes, you will find that it is not easy. Why? Is it because opening your eyes is difficult? Or because you are addicted just as you are addicted to smoking?<\/p>\n\n\n\n

Q<\/strong>: Because I am addicted.<\/p>\n\n\n\n

P<\/strong>: You are right, you are addicted so it is difficult. Even if you can\u2019t do it well, you don\u2019t need to blame yourself. You just need to see yourself:<\/p>\n\n\n\n

\u201cI am addicted to smoking.\u201d<\/p>\n\n\n\n

\u201cHating has become a habit.<\/p>\n\n\n\n

\u201cGetting angry has become a habit.\u201d<\/p>\n\n\n\n

Out of habit, you hate, get angry, or complain that things are difficult without realizing it. You\u2019ve formed these habits and lived accordingly. You need to break such habits. If you know that some food is harmful to your health, you shouldn\u2019t eat it no matter how good it is.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Break away from the addicted life. Your addiction is not limited to one or two things. Being addicted to all kinds of things, including food, clothing, brand products, perfume, alcohol, smoking, cars, dwellings, people, appearances, and so forth, you live frantically so there is no end to it. Therefore, I\u2019m telling you to let go of your addictions. You can be free from suffering only when you let go of your addictions.<\/p>\n\n\n\n

Even if I tell you, \u201cCome to your senses,\u201d you say: \u201cSunim doesn\u2019t understand the ways of the world. He says these because he is not married.\u201d Therefore, I just answer your questions and don\u2019t interfere in your life. I talk only when you ask questions. Today, you asked me a question, so I am obliged to give you an answer. And such a foolish question becomes a topic for this Dharma Q&A.<\/p>\n\n\n\n

If there had been only smart people around the Buddha, he wouldn\u2019t have had to give teachings. The Diamond Sutra<\/em> came to exist because people didn\u2019t understand and continued to ask questions. If they had been awakened immediately after watching the Buddha performing his daily activities as shown in Chapter 1, the sutra wouldn\u2019t have existed. Owing to Subhuti\u2019s questions, many people can hear the teachings today.<\/p>\n\n\n\n

Q<\/strong>: Thank you. Now I understand.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n","post_title":"How Can I Generate The Mind To Liberate Unenlightened Beings When I\u2019m Not Happy Myself?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-can-i-generate-the-mind-to-liberate-unenlightened-beings-when-im-not-happy-myself","to_ping":"","pinged":"","post_modified":"2024-07-03 18:18:54","post_modified_gmt":"2024-07-03 23:18:54","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19738","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19735,"post_author":"40","post_date":"2024-07-09 18:02:09","post_date_gmt":"2024-07-09 23:02:09","post_content":"\n

<\/p>\n\n\n\n

Q<\/strong>: \u201cHow do we deal with external stimuli if we want to live without agony?\u201d<\/p>\n\n\n\n

P<\/strong>: There\u2019s a story in the scriptures. Somebody asked the Buddha:<\/p>\n\n\n\n

\u2018When a bhikkhu meets a woman and he feels a certain desire, what should he do?\u2019<\/p>\n\n\n\n

The Buddha spoke of three stages of conduct.<\/p>\n\n\n\n

\u2018Do not meet a woman.\u2019<\/p>\n\n\n\n

\u2018But what if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Do not talk to her.\u2019<\/p>\n\n\n\n

\u2018What if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Maintain peace of mind.\u2019<\/p>\n\n\n\n

There are three ways to deal with external stimuli. First, try to stay away from them. This doesn\u2019t mean to run away from them; it means not creating the conditions that lead to external stimuli. There is a saying: \u2018When you see something, you react to it.\u2019 Unenlightened beings tend to be aroused by what they see, hear, or smell. You might like pizza or bread. If you don\u2019t smell pizza or bread, you don\u2019t think about it much. However, if you actually smell the aroma of pizza or bread by accident, you feel a craving for them. So, it\u2019s better try to avoid external stimuli, especially if you\u2019re a beginning practitioner.<\/p>\n\n\n\n

But what if you happen to be interested in her and do talk to her? Third, observe your mind: to observe your mind means to maintain your peace of mind.<\/p>\n\n\n\n

Q<\/strong>: How do we maintain peace of mind?<\/p>\n\n\n\n

In vipa\u015byan\u0101 meditation, we observe our feelings to maintain peace of mind. The first thing that reacts to external stimuli is feeling. Feelings are one of the five aggregates. You should be aware when you feel likes and dislikes, happiness and unhappiness. You might feel a slight fever in your body or your breathing might change. Most of these feelings, if you become aware of them, automatically disappear.<\/p>\n\n\n\n

If you fail to maintain awareness of your feelings, they can turn into desires. It\u2019s like starting a fire with flint. Just as a spark occurs when you strike two pieces of flint together, when your sense bases (sad\u0101yatana) encounter external stimuli, a spark occurs. This is what we call vedan\u0101, the feeling. The spark of vedan\u0101 is ignited from your karma. When a spark occurs, if you have eliminated all the fuel, then the fire doesn\u2019t spread further. Likewise, if you become aware of a feeling, a sense of liking or disliking might occur, but it does not turn into a desire. A feeling occurs, then disappears automatically.<\/p>\n\n\n\n

However, if you forget to maintain awareness of your feelings, then they can turn into desire, as when a fire is fueled by inflammable materials. A feeling turns into a craving in the 12 links of dependent origination. There are two types of craving: craving and aversion. Liking something is a craving, and disliking something is aversion. Depending on the feeling, the feeling of like turns into a craving, and the feeling of dislike turns into aversion.<\/p>\n\n\n\n

However, if you sense the feeling early enough, it can be more easily controlled. However, if you fail to recognize it early on and lose control, the anger will keep growing even if you are aware of it. But if you notice your feelings, it begins growing more slowly. Just like a parabolic motion in physics, the speed of growth slows down. That\u2019s how our mind works.<\/p>\n\n\n\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

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\n

Q<\/strong>: It\u2019s true.<\/p>\n\n\n\n

P<\/strong>: If you actually put this into practice, you will know. When you think: \u201cWow, this flower is beautiful,\u201d you will feel good. You will experience this principle right away. So, the Buddha says:<\/p>\n\n\n\n

\u201cCome and see for yourself.\u201d<\/p>\n\n\n\n

It means his teaching is such that anybody can come and see. You just need to open your eyes to see it and there is no secret hidden in his closed fists. You can\u2019t see it only because your eyes are closed. When you open your eyes, you can see it. But when you actually try to open your eyes, you will find that it is not easy. Why? Is it because opening your eyes is difficult? Or because you are addicted just as you are addicted to smoking?<\/p>\n\n\n\n

Q<\/strong>: Because I am addicted.<\/p>\n\n\n\n

P<\/strong>: You are right, you are addicted so it is difficult. Even if you can\u2019t do it well, you don\u2019t need to blame yourself. You just need to see yourself:<\/p>\n\n\n\n

\u201cI am addicted to smoking.\u201d<\/p>\n\n\n\n

\u201cHating has become a habit.<\/p>\n\n\n\n

\u201cGetting angry has become a habit.\u201d<\/p>\n\n\n\n

Out of habit, you hate, get angry, or complain that things are difficult without realizing it. You\u2019ve formed these habits and lived accordingly. You need to break such habits. If you know that some food is harmful to your health, you shouldn\u2019t eat it no matter how good it is.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Break away from the addicted life. Your addiction is not limited to one or two things. Being addicted to all kinds of things, including food, clothing, brand products, perfume, alcohol, smoking, cars, dwellings, people, appearances, and so forth, you live frantically so there is no end to it. Therefore, I\u2019m telling you to let go of your addictions. You can be free from suffering only when you let go of your addictions.<\/p>\n\n\n\n

Even if I tell you, \u201cCome to your senses,\u201d you say: \u201cSunim doesn\u2019t understand the ways of the world. He says these because he is not married.\u201d Therefore, I just answer your questions and don\u2019t interfere in your life. I talk only when you ask questions. Today, you asked me a question, so I am obliged to give you an answer. And such a foolish question becomes a topic for this Dharma Q&A.<\/p>\n\n\n\n

If there had been only smart people around the Buddha, he wouldn\u2019t have had to give teachings. The Diamond Sutra<\/em> came to exist because people didn\u2019t understand and continued to ask questions. If they had been awakened immediately after watching the Buddha performing his daily activities as shown in Chapter 1, the sutra wouldn\u2019t have existed. Owing to Subhuti\u2019s questions, many people can hear the teachings today.<\/p>\n\n\n\n

Q<\/strong>: Thank you. Now I understand.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n","post_title":"How Can I Generate The Mind To Liberate Unenlightened Beings When I\u2019m Not Happy Myself?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-can-i-generate-the-mind-to-liberate-unenlightened-beings-when-im-not-happy-myself","to_ping":"","pinged":"","post_modified":"2024-07-03 18:18:54","post_modified_gmt":"2024-07-03 23:18:54","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19738","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19735,"post_author":"40","post_date":"2024-07-09 18:02:09","post_date_gmt":"2024-07-09 23:02:09","post_content":"\n

<\/p>\n\n\n\n

Q<\/strong>: \u201cHow do we deal with external stimuli if we want to live without agony?\u201d<\/p>\n\n\n\n

P<\/strong>: There\u2019s a story in the scriptures. Somebody asked the Buddha:<\/p>\n\n\n\n

\u2018When a bhikkhu meets a woman and he feels a certain desire, what should he do?\u2019<\/p>\n\n\n\n

The Buddha spoke of three stages of conduct.<\/p>\n\n\n\n

\u2018Do not meet a woman.\u2019<\/p>\n\n\n\n

\u2018But what if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Do not talk to her.\u2019<\/p>\n\n\n\n

\u2018What if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Maintain peace of mind.\u2019<\/p>\n\n\n\n

There are three ways to deal with external stimuli. First, try to stay away from them. This doesn\u2019t mean to run away from them; it means not creating the conditions that lead to external stimuli. There is a saying: \u2018When you see something, you react to it.\u2019 Unenlightened beings tend to be aroused by what they see, hear, or smell. You might like pizza or bread. If you don\u2019t smell pizza or bread, you don\u2019t think about it much. However, if you actually smell the aroma of pizza or bread by accident, you feel a craving for them. So, it\u2019s better try to avoid external stimuli, especially if you\u2019re a beginning practitioner.<\/p>\n\n\n\n

But what if you happen to be interested in her and do talk to her? Third, observe your mind: to observe your mind means to maintain your peace of mind.<\/p>\n\n\n\n

Q<\/strong>: How do we maintain peace of mind?<\/p>\n\n\n\n

In vipa\u015byan\u0101 meditation, we observe our feelings to maintain peace of mind. The first thing that reacts to external stimuli is feeling. Feelings are one of the five aggregates. You should be aware when you feel likes and dislikes, happiness and unhappiness. You might feel a slight fever in your body or your breathing might change. Most of these feelings, if you become aware of them, automatically disappear.<\/p>\n\n\n\n

If you fail to maintain awareness of your feelings, they can turn into desires. It\u2019s like starting a fire with flint. Just as a spark occurs when you strike two pieces of flint together, when your sense bases (sad\u0101yatana) encounter external stimuli, a spark occurs. This is what we call vedan\u0101, the feeling. The spark of vedan\u0101 is ignited from your karma. When a spark occurs, if you have eliminated all the fuel, then the fire doesn\u2019t spread further. Likewise, if you become aware of a feeling, a sense of liking or disliking might occur, but it does not turn into a desire. A feeling occurs, then disappears automatically.<\/p>\n\n\n\n

However, if you forget to maintain awareness of your feelings, then they can turn into desire, as when a fire is fueled by inflammable materials. A feeling turns into a craving in the 12 links of dependent origination. There are two types of craving: craving and aversion. Liking something is a craving, and disliking something is aversion. Depending on the feeling, the feeling of like turns into a craving, and the feeling of dislike turns into aversion.<\/p>\n\n\n\n

However, if you sense the feeling early enough, it can be more easily controlled. However, if you fail to recognize it early on and lose control, the anger will keep growing even if you are aware of it. But if you notice your feelings, it begins growing more slowly. Just like a parabolic motion in physics, the speed of growth slows down. That\u2019s how our mind works.<\/p>\n\n\n\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

Page 1 of 3 1 2 3
\n

P<\/strong>: Do you need to make an effort to do it, or is it true?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s true.<\/p>\n\n\n\n

P<\/strong>: If you actually put this into practice, you will know. When you think: \u201cWow, this flower is beautiful,\u201d you will feel good. You will experience this principle right away. So, the Buddha says:<\/p>\n\n\n\n

\u201cCome and see for yourself.\u201d<\/p>\n\n\n\n

It means his teaching is such that anybody can come and see. You just need to open your eyes to see it and there is no secret hidden in his closed fists. You can\u2019t see it only because your eyes are closed. When you open your eyes, you can see it. But when you actually try to open your eyes, you will find that it is not easy. Why? Is it because opening your eyes is difficult? Or because you are addicted just as you are addicted to smoking?<\/p>\n\n\n\n

Q<\/strong>: Because I am addicted.<\/p>\n\n\n\n

P<\/strong>: You are right, you are addicted so it is difficult. Even if you can\u2019t do it well, you don\u2019t need to blame yourself. You just need to see yourself:<\/p>\n\n\n\n

\u201cI am addicted to smoking.\u201d<\/p>\n\n\n\n

\u201cHating has become a habit.<\/p>\n\n\n\n

\u201cGetting angry has become a habit.\u201d<\/p>\n\n\n\n

Out of habit, you hate, get angry, or complain that things are difficult without realizing it. You\u2019ve formed these habits and lived accordingly. You need to break such habits. If you know that some food is harmful to your health, you shouldn\u2019t eat it no matter how good it is.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Break away from the addicted life. Your addiction is not limited to one or two things. Being addicted to all kinds of things, including food, clothing, brand products, perfume, alcohol, smoking, cars, dwellings, people, appearances, and so forth, you live frantically so there is no end to it. Therefore, I\u2019m telling you to let go of your addictions. You can be free from suffering only when you let go of your addictions.<\/p>\n\n\n\n

Even if I tell you, \u201cCome to your senses,\u201d you say: \u201cSunim doesn\u2019t understand the ways of the world. He says these because he is not married.\u201d Therefore, I just answer your questions and don\u2019t interfere in your life. I talk only when you ask questions. Today, you asked me a question, so I am obliged to give you an answer. And such a foolish question becomes a topic for this Dharma Q&A.<\/p>\n\n\n\n

If there had been only smart people around the Buddha, he wouldn\u2019t have had to give teachings. The Diamond Sutra<\/em> came to exist because people didn\u2019t understand and continued to ask questions. If they had been awakened immediately after watching the Buddha performing his daily activities as shown in Chapter 1, the sutra wouldn\u2019t have existed. Owing to Subhuti\u2019s questions, many people can hear the teachings today.<\/p>\n\n\n\n

Q<\/strong>: Thank you. Now I understand.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n","post_title":"How Can I Generate The Mind To Liberate Unenlightened Beings When I\u2019m Not Happy Myself?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-can-i-generate-the-mind-to-liberate-unenlightened-beings-when-im-not-happy-myself","to_ping":"","pinged":"","post_modified":"2024-07-03 18:18:54","post_modified_gmt":"2024-07-03 23:18:54","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19738","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19735,"post_author":"40","post_date":"2024-07-09 18:02:09","post_date_gmt":"2024-07-09 23:02:09","post_content":"\n

<\/p>\n\n\n\n

Q<\/strong>: \u201cHow do we deal with external stimuli if we want to live without agony?\u201d<\/p>\n\n\n\n

P<\/strong>: There\u2019s a story in the scriptures. Somebody asked the Buddha:<\/p>\n\n\n\n

\u2018When a bhikkhu meets a woman and he feels a certain desire, what should he do?\u2019<\/p>\n\n\n\n

The Buddha spoke of three stages of conduct.<\/p>\n\n\n\n

\u2018Do not meet a woman.\u2019<\/p>\n\n\n\n

\u2018But what if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Do not talk to her.\u2019<\/p>\n\n\n\n

\u2018What if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Maintain peace of mind.\u2019<\/p>\n\n\n\n

There are three ways to deal with external stimuli. First, try to stay away from them. This doesn\u2019t mean to run away from them; it means not creating the conditions that lead to external stimuli. There is a saying: \u2018When you see something, you react to it.\u2019 Unenlightened beings tend to be aroused by what they see, hear, or smell. You might like pizza or bread. If you don\u2019t smell pizza or bread, you don\u2019t think about it much. However, if you actually smell the aroma of pizza or bread by accident, you feel a craving for them. So, it\u2019s better try to avoid external stimuli, especially if you\u2019re a beginning practitioner.<\/p>\n\n\n\n

But what if you happen to be interested in her and do talk to her? Third, observe your mind: to observe your mind means to maintain your peace of mind.<\/p>\n\n\n\n

Q<\/strong>: How do we maintain peace of mind?<\/p>\n\n\n\n

In vipa\u015byan\u0101 meditation, we observe our feelings to maintain peace of mind. The first thing that reacts to external stimuli is feeling. Feelings are one of the five aggregates. You should be aware when you feel likes and dislikes, happiness and unhappiness. You might feel a slight fever in your body or your breathing might change. Most of these feelings, if you become aware of them, automatically disappear.<\/p>\n\n\n\n

If you fail to maintain awareness of your feelings, they can turn into desires. It\u2019s like starting a fire with flint. Just as a spark occurs when you strike two pieces of flint together, when your sense bases (sad\u0101yatana) encounter external stimuli, a spark occurs. This is what we call vedan\u0101, the feeling. The spark of vedan\u0101 is ignited from your karma. When a spark occurs, if you have eliminated all the fuel, then the fire doesn\u2019t spread further. Likewise, if you become aware of a feeling, a sense of liking or disliking might occur, but it does not turn into a desire. A feeling occurs, then disappears automatically.<\/p>\n\n\n\n

However, if you forget to maintain awareness of your feelings, then they can turn into desire, as when a fire is fueled by inflammable materials. A feeling turns into a craving in the 12 links of dependent origination. There are two types of craving: craving and aversion. Liking something is a craving, and disliking something is aversion. Depending on the feeling, the feeling of like turns into a craving, and the feeling of dislike turns into aversion.<\/p>\n\n\n\n

However, if you sense the feeling early enough, it can be more easily controlled. However, if you fail to recognize it early on and lose control, the anger will keep growing even if you are aware of it. But if you notice your feelings, it begins growing more slowly. Just like a parabolic motion in physics, the speed of growth slows down. That\u2019s how our mind works.<\/p>\n\n\n\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

Page 1 of 3 1 2 3
\n

Q<\/strong>: It\u2019s easy.<\/p>\n\n\n\n

P<\/strong>: Do you need to make an effort to do it, or is it true?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s true.<\/p>\n\n\n\n

P<\/strong>: If you actually put this into practice, you will know. When you think: \u201cWow, this flower is beautiful,\u201d you will feel good. You will experience this principle right away. So, the Buddha says:<\/p>\n\n\n\n

\u201cCome and see for yourself.\u201d<\/p>\n\n\n\n

It means his teaching is such that anybody can come and see. You just need to open your eyes to see it and there is no secret hidden in his closed fists. You can\u2019t see it only because your eyes are closed. When you open your eyes, you can see it. But when you actually try to open your eyes, you will find that it is not easy. Why? Is it because opening your eyes is difficult? Or because you are addicted just as you are addicted to smoking?<\/p>\n\n\n\n

Q<\/strong>: Because I am addicted.<\/p>\n\n\n\n

P<\/strong>: You are right, you are addicted so it is difficult. Even if you can\u2019t do it well, you don\u2019t need to blame yourself. You just need to see yourself:<\/p>\n\n\n\n

\u201cI am addicted to smoking.\u201d<\/p>\n\n\n\n

\u201cHating has become a habit.<\/p>\n\n\n\n

\u201cGetting angry has become a habit.\u201d<\/p>\n\n\n\n

Out of habit, you hate, get angry, or complain that things are difficult without realizing it. You\u2019ve formed these habits and lived accordingly. You need to break such habits. If you know that some food is harmful to your health, you shouldn\u2019t eat it no matter how good it is.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Break away from the addicted life. Your addiction is not limited to one or two things. Being addicted to all kinds of things, including food, clothing, brand products, perfume, alcohol, smoking, cars, dwellings, people, appearances, and so forth, you live frantically so there is no end to it. Therefore, I\u2019m telling you to let go of your addictions. You can be free from suffering only when you let go of your addictions.<\/p>\n\n\n\n

Even if I tell you, \u201cCome to your senses,\u201d you say: \u201cSunim doesn\u2019t understand the ways of the world. He says these because he is not married.\u201d Therefore, I just answer your questions and don\u2019t interfere in your life. I talk only when you ask questions. Today, you asked me a question, so I am obliged to give you an answer. And such a foolish question becomes a topic for this Dharma Q&A.<\/p>\n\n\n\n

If there had been only smart people around the Buddha, he wouldn\u2019t have had to give teachings. The Diamond Sutra<\/em> came to exist because people didn\u2019t understand and continued to ask questions. If they had been awakened immediately after watching the Buddha performing his daily activities as shown in Chapter 1, the sutra wouldn\u2019t have existed. Owing to Subhuti\u2019s questions, many people can hear the teachings today.<\/p>\n\n\n\n

Q<\/strong>: Thank you. Now I understand.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n","post_title":"How Can I Generate The Mind To Liberate Unenlightened Beings When I\u2019m Not Happy Myself?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-can-i-generate-the-mind-to-liberate-unenlightened-beings-when-im-not-happy-myself","to_ping":"","pinged":"","post_modified":"2024-07-03 18:18:54","post_modified_gmt":"2024-07-03 23:18:54","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19738","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19735,"post_author":"40","post_date":"2024-07-09 18:02:09","post_date_gmt":"2024-07-09 23:02:09","post_content":"\n

<\/p>\n\n\n\n

Q<\/strong>: \u201cHow do we deal with external stimuli if we want to live without agony?\u201d<\/p>\n\n\n\n

P<\/strong>: There\u2019s a story in the scriptures. Somebody asked the Buddha:<\/p>\n\n\n\n

\u2018When a bhikkhu meets a woman and he feels a certain desire, what should he do?\u2019<\/p>\n\n\n\n

The Buddha spoke of three stages of conduct.<\/p>\n\n\n\n

\u2018Do not meet a woman.\u2019<\/p>\n\n\n\n

\u2018But what if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Do not talk to her.\u2019<\/p>\n\n\n\n

\u2018What if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Maintain peace of mind.\u2019<\/p>\n\n\n\n

There are three ways to deal with external stimuli. First, try to stay away from them. This doesn\u2019t mean to run away from them; it means not creating the conditions that lead to external stimuli. There is a saying: \u2018When you see something, you react to it.\u2019 Unenlightened beings tend to be aroused by what they see, hear, or smell. You might like pizza or bread. If you don\u2019t smell pizza or bread, you don\u2019t think about it much. However, if you actually smell the aroma of pizza or bread by accident, you feel a craving for them. So, it\u2019s better try to avoid external stimuli, especially if you\u2019re a beginning practitioner.<\/p>\n\n\n\n

But what if you happen to be interested in her and do talk to her? Third, observe your mind: to observe your mind means to maintain your peace of mind.<\/p>\n\n\n\n

Q<\/strong>: How do we maintain peace of mind?<\/p>\n\n\n\n

In vipa\u015byan\u0101 meditation, we observe our feelings to maintain peace of mind. The first thing that reacts to external stimuli is feeling. Feelings are one of the five aggregates. You should be aware when you feel likes and dislikes, happiness and unhappiness. You might feel a slight fever in your body or your breathing might change. Most of these feelings, if you become aware of them, automatically disappear.<\/p>\n\n\n\n

If you fail to maintain awareness of your feelings, they can turn into desires. It\u2019s like starting a fire with flint. Just as a spark occurs when you strike two pieces of flint together, when your sense bases (sad\u0101yatana) encounter external stimuli, a spark occurs. This is what we call vedan\u0101, the feeling. The spark of vedan\u0101 is ignited from your karma. When a spark occurs, if you have eliminated all the fuel, then the fire doesn\u2019t spread further. Likewise, if you become aware of a feeling, a sense of liking or disliking might occur, but it does not turn into a desire. A feeling occurs, then disappears automatically.<\/p>\n\n\n\n

However, if you forget to maintain awareness of your feelings, then they can turn into desire, as when a fire is fueled by inflammable materials. A feeling turns into a craving in the 12 links of dependent origination. There are two types of craving: craving and aversion. Liking something is a craving, and disliking something is aversion. Depending on the feeling, the feeling of like turns into a craving, and the feeling of dislike turns into aversion.<\/p>\n\n\n\n

However, if you sense the feeling early enough, it can be more easily controlled. However, if you fail to recognize it early on and lose control, the anger will keep growing even if you are aware of it. But if you notice your feelings, it begins growing more slowly. Just like a parabolic motion in physics, the speed of growth slows down. That\u2019s how our mind works.<\/p>\n\n\n\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

Page 1 of 3 1 2 3
\n

P<\/strong>: Is it difficult or easy?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s easy.<\/p>\n\n\n\n

P<\/strong>: Do you need to make an effort to do it, or is it true?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s true.<\/p>\n\n\n\n

P<\/strong>: If you actually put this into practice, you will know. When you think: \u201cWow, this flower is beautiful,\u201d you will feel good. You will experience this principle right away. So, the Buddha says:<\/p>\n\n\n\n

\u201cCome and see for yourself.\u201d<\/p>\n\n\n\n

It means his teaching is such that anybody can come and see. You just need to open your eyes to see it and there is no secret hidden in his closed fists. You can\u2019t see it only because your eyes are closed. When you open your eyes, you can see it. But when you actually try to open your eyes, you will find that it is not easy. Why? Is it because opening your eyes is difficult? Or because you are addicted just as you are addicted to smoking?<\/p>\n\n\n\n

Q<\/strong>: Because I am addicted.<\/p>\n\n\n\n

P<\/strong>: You are right, you are addicted so it is difficult. Even if you can\u2019t do it well, you don\u2019t need to blame yourself. You just need to see yourself:<\/p>\n\n\n\n

\u201cI am addicted to smoking.\u201d<\/p>\n\n\n\n

\u201cHating has become a habit.<\/p>\n\n\n\n

\u201cGetting angry has become a habit.\u201d<\/p>\n\n\n\n

Out of habit, you hate, get angry, or complain that things are difficult without realizing it. You\u2019ve formed these habits and lived accordingly. You need to break such habits. If you know that some food is harmful to your health, you shouldn\u2019t eat it no matter how good it is.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Break away from the addicted life. Your addiction is not limited to one or two things. Being addicted to all kinds of things, including food, clothing, brand products, perfume, alcohol, smoking, cars, dwellings, people, appearances, and so forth, you live frantically so there is no end to it. Therefore, I\u2019m telling you to let go of your addictions. You can be free from suffering only when you let go of your addictions.<\/p>\n\n\n\n

Even if I tell you, \u201cCome to your senses,\u201d you say: \u201cSunim doesn\u2019t understand the ways of the world. He says these because he is not married.\u201d Therefore, I just answer your questions and don\u2019t interfere in your life. I talk only when you ask questions. Today, you asked me a question, so I am obliged to give you an answer. And such a foolish question becomes a topic for this Dharma Q&A.<\/p>\n\n\n\n

If there had been only smart people around the Buddha, he wouldn\u2019t have had to give teachings. The Diamond Sutra<\/em> came to exist because people didn\u2019t understand and continued to ask questions. If they had been awakened immediately after watching the Buddha performing his daily activities as shown in Chapter 1, the sutra wouldn\u2019t have existed. Owing to Subhuti\u2019s questions, many people can hear the teachings today.<\/p>\n\n\n\n

Q<\/strong>: Thank you. Now I understand.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n","post_title":"How Can I Generate The Mind To Liberate Unenlightened Beings When I\u2019m Not Happy Myself?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-can-i-generate-the-mind-to-liberate-unenlightened-beings-when-im-not-happy-myself","to_ping":"","pinged":"","post_modified":"2024-07-03 18:18:54","post_modified_gmt":"2024-07-03 23:18:54","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19738","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19735,"post_author":"40","post_date":"2024-07-09 18:02:09","post_date_gmt":"2024-07-09 23:02:09","post_content":"\n

<\/p>\n\n\n\n

Q<\/strong>: \u201cHow do we deal with external stimuli if we want to live without agony?\u201d<\/p>\n\n\n\n

P<\/strong>: There\u2019s a story in the scriptures. Somebody asked the Buddha:<\/p>\n\n\n\n

\u2018When a bhikkhu meets a woman and he feels a certain desire, what should he do?\u2019<\/p>\n\n\n\n

The Buddha spoke of three stages of conduct.<\/p>\n\n\n\n

\u2018Do not meet a woman.\u2019<\/p>\n\n\n\n

\u2018But what if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Do not talk to her.\u2019<\/p>\n\n\n\n

\u2018What if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Maintain peace of mind.\u2019<\/p>\n\n\n\n

There are three ways to deal with external stimuli. First, try to stay away from them. This doesn\u2019t mean to run away from them; it means not creating the conditions that lead to external stimuli. There is a saying: \u2018When you see something, you react to it.\u2019 Unenlightened beings tend to be aroused by what they see, hear, or smell. You might like pizza or bread. If you don\u2019t smell pizza or bread, you don\u2019t think about it much. However, if you actually smell the aroma of pizza or bread by accident, you feel a craving for them. So, it\u2019s better try to avoid external stimuli, especially if you\u2019re a beginning practitioner.<\/p>\n\n\n\n

But what if you happen to be interested in her and do talk to her? Third, observe your mind: to observe your mind means to maintain your peace of mind.<\/p>\n\n\n\n

Q<\/strong>: How do we maintain peace of mind?<\/p>\n\n\n\n

In vipa\u015byan\u0101 meditation, we observe our feelings to maintain peace of mind. The first thing that reacts to external stimuli is feeling. Feelings are one of the five aggregates. You should be aware when you feel likes and dislikes, happiness and unhappiness. You might feel a slight fever in your body or your breathing might change. Most of these feelings, if you become aware of them, automatically disappear.<\/p>\n\n\n\n

If you fail to maintain awareness of your feelings, they can turn into desires. It\u2019s like starting a fire with flint. Just as a spark occurs when you strike two pieces of flint together, when your sense bases (sad\u0101yatana) encounter external stimuli, a spark occurs. This is what we call vedan\u0101, the feeling. The spark of vedan\u0101 is ignited from your karma. When a spark occurs, if you have eliminated all the fuel, then the fire doesn\u2019t spread further. Likewise, if you become aware of a feeling, a sense of liking or disliking might occur, but it does not turn into a desire. A feeling occurs, then disappears automatically.<\/p>\n\n\n\n

However, if you forget to maintain awareness of your feelings, then they can turn into desire, as when a fire is fueled by inflammable materials. A feeling turns into a craving in the 12 links of dependent origination. There are two types of craving: craving and aversion. Liking something is a craving, and disliking something is aversion. Depending on the feeling, the feeling of like turns into a craving, and the feeling of dislike turns into aversion.<\/p>\n\n\n\n

However, if you sense the feeling early enough, it can be more easily controlled. However, if you fail to recognize it early on and lose control, the anger will keep growing even if you are aware of it. But if you notice your feelings, it begins growing more slowly. Just like a parabolic motion in physics, the speed of growth slows down. That\u2019s how our mind works.<\/p>\n\n\n\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

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Q<\/strong>: It\u2019s right.<\/p>\n\n\n\n

P<\/strong>: Is it difficult or easy?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s easy.<\/p>\n\n\n\n

P<\/strong>: Do you need to make an effort to do it, or is it true?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s true.<\/p>\n\n\n\n

P<\/strong>: If you actually put this into practice, you will know. When you think: \u201cWow, this flower is beautiful,\u201d you will feel good. You will experience this principle right away. So, the Buddha says:<\/p>\n\n\n\n

\u201cCome and see for yourself.\u201d<\/p>\n\n\n\n

It means his teaching is such that anybody can come and see. You just need to open your eyes to see it and there is no secret hidden in his closed fists. You can\u2019t see it only because your eyes are closed. When you open your eyes, you can see it. But when you actually try to open your eyes, you will find that it is not easy. Why? Is it because opening your eyes is difficult? Or because you are addicted just as you are addicted to smoking?<\/p>\n\n\n\n

Q<\/strong>: Because I am addicted.<\/p>\n\n\n\n

P<\/strong>: You are right, you are addicted so it is difficult. Even if you can\u2019t do it well, you don\u2019t need to blame yourself. You just need to see yourself:<\/p>\n\n\n\n

\u201cI am addicted to smoking.\u201d<\/p>\n\n\n\n

\u201cHating has become a habit.<\/p>\n\n\n\n

\u201cGetting angry has become a habit.\u201d<\/p>\n\n\n\n

Out of habit, you hate, get angry, or complain that things are difficult without realizing it. You\u2019ve formed these habits and lived accordingly. You need to break such habits. If you know that some food is harmful to your health, you shouldn\u2019t eat it no matter how good it is.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Break away from the addicted life. Your addiction is not limited to one or two things. Being addicted to all kinds of things, including food, clothing, brand products, perfume, alcohol, smoking, cars, dwellings, people, appearances, and so forth, you live frantically so there is no end to it. Therefore, I\u2019m telling you to let go of your addictions. You can be free from suffering only when you let go of your addictions.<\/p>\n\n\n\n

Even if I tell you, \u201cCome to your senses,\u201d you say: \u201cSunim doesn\u2019t understand the ways of the world. He says these because he is not married.\u201d Therefore, I just answer your questions and don\u2019t interfere in your life. I talk only when you ask questions. Today, you asked me a question, so I am obliged to give you an answer. And such a foolish question becomes a topic for this Dharma Q&A.<\/p>\n\n\n\n

If there had been only smart people around the Buddha, he wouldn\u2019t have had to give teachings. The Diamond Sutra<\/em> came to exist because people didn\u2019t understand and continued to ask questions. If they had been awakened immediately after watching the Buddha performing his daily activities as shown in Chapter 1, the sutra wouldn\u2019t have existed. Owing to Subhuti\u2019s questions, many people can hear the teachings today.<\/p>\n\n\n\n

Q<\/strong>: Thank you. Now I understand.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n","post_title":"How Can I Generate The Mind To Liberate Unenlightened Beings When I\u2019m Not Happy Myself?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-can-i-generate-the-mind-to-liberate-unenlightened-beings-when-im-not-happy-myself","to_ping":"","pinged":"","post_modified":"2024-07-03 18:18:54","post_modified_gmt":"2024-07-03 23:18:54","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19738","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19735,"post_author":"40","post_date":"2024-07-09 18:02:09","post_date_gmt":"2024-07-09 23:02:09","post_content":"\n

<\/p>\n\n\n\n

Q<\/strong>: \u201cHow do we deal with external stimuli if we want to live without agony?\u201d<\/p>\n\n\n\n

P<\/strong>: There\u2019s a story in the scriptures. Somebody asked the Buddha:<\/p>\n\n\n\n

\u2018When a bhikkhu meets a woman and he feels a certain desire, what should he do?\u2019<\/p>\n\n\n\n

The Buddha spoke of three stages of conduct.<\/p>\n\n\n\n

\u2018Do not meet a woman.\u2019<\/p>\n\n\n\n

\u2018But what if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Do not talk to her.\u2019<\/p>\n\n\n\n

\u2018What if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Maintain peace of mind.\u2019<\/p>\n\n\n\n

There are three ways to deal with external stimuli. First, try to stay away from them. This doesn\u2019t mean to run away from them; it means not creating the conditions that lead to external stimuli. There is a saying: \u2018When you see something, you react to it.\u2019 Unenlightened beings tend to be aroused by what they see, hear, or smell. You might like pizza or bread. If you don\u2019t smell pizza or bread, you don\u2019t think about it much. However, if you actually smell the aroma of pizza or bread by accident, you feel a craving for them. So, it\u2019s better try to avoid external stimuli, especially if you\u2019re a beginning practitioner.<\/p>\n\n\n\n

But what if you happen to be interested in her and do talk to her? Third, observe your mind: to observe your mind means to maintain your peace of mind.<\/p>\n\n\n\n

Q<\/strong>: How do we maintain peace of mind?<\/p>\n\n\n\n

In vipa\u015byan\u0101 meditation, we observe our feelings to maintain peace of mind. The first thing that reacts to external stimuli is feeling. Feelings are one of the five aggregates. You should be aware when you feel likes and dislikes, happiness and unhappiness. You might feel a slight fever in your body or your breathing might change. Most of these feelings, if you become aware of them, automatically disappear.<\/p>\n\n\n\n

If you fail to maintain awareness of your feelings, they can turn into desires. It\u2019s like starting a fire with flint. Just as a spark occurs when you strike two pieces of flint together, when your sense bases (sad\u0101yatana) encounter external stimuli, a spark occurs. This is what we call vedan\u0101, the feeling. The spark of vedan\u0101 is ignited from your karma. When a spark occurs, if you have eliminated all the fuel, then the fire doesn\u2019t spread further. Likewise, if you become aware of a feeling, a sense of liking or disliking might occur, but it does not turn into a desire. A feeling occurs, then disappears automatically.<\/p>\n\n\n\n

However, if you forget to maintain awareness of your feelings, then they can turn into desire, as when a fire is fueled by inflammable materials. A feeling turns into a craving in the 12 links of dependent origination. There are two types of craving: craving and aversion. Liking something is a craving, and disliking something is aversion. Depending on the feeling, the feeling of like turns into a craving, and the feeling of dislike turns into aversion.<\/p>\n\n\n\n

However, if you sense the feeling early enough, it can be more easily controlled. However, if you fail to recognize it early on and lose control, the anger will keep growing even if you are aware of it. But if you notice your feelings, it begins growing more slowly. Just like a parabolic motion in physics, the speed of growth slows down. That\u2019s how our mind works.<\/p>\n\n\n\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

Page 1 of 3 1 2 3
\n

P<\/strong>: You are right. If you ask, \u201cLord Buddha, what should I do to be happy?\u201d The Buddha says, \u201cLove the flower.\u201d Is it right or wrong?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s right.<\/p>\n\n\n\n

P<\/strong>: Is it difficult or easy?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s easy.<\/p>\n\n\n\n

P<\/strong>: Do you need to make an effort to do it, or is it true?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s true.<\/p>\n\n\n\n

P<\/strong>: If you actually put this into practice, you will know. When you think: \u201cWow, this flower is beautiful,\u201d you will feel good. You will experience this principle right away. So, the Buddha says:<\/p>\n\n\n\n

\u201cCome and see for yourself.\u201d<\/p>\n\n\n\n

It means his teaching is such that anybody can come and see. You just need to open your eyes to see it and there is no secret hidden in his closed fists. You can\u2019t see it only because your eyes are closed. When you open your eyes, you can see it. But when you actually try to open your eyes, you will find that it is not easy. Why? Is it because opening your eyes is difficult? Or because you are addicted just as you are addicted to smoking?<\/p>\n\n\n\n

Q<\/strong>: Because I am addicted.<\/p>\n\n\n\n

P<\/strong>: You are right, you are addicted so it is difficult. Even if you can\u2019t do it well, you don\u2019t need to blame yourself. You just need to see yourself:<\/p>\n\n\n\n

\u201cI am addicted to smoking.\u201d<\/p>\n\n\n\n

\u201cHating has become a habit.<\/p>\n\n\n\n

\u201cGetting angry has become a habit.\u201d<\/p>\n\n\n\n

Out of habit, you hate, get angry, or complain that things are difficult without realizing it. You\u2019ve formed these habits and lived accordingly. You need to break such habits. If you know that some food is harmful to your health, you shouldn\u2019t eat it no matter how good it is.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Break away from the addicted life. Your addiction is not limited to one or two things. Being addicted to all kinds of things, including food, clothing, brand products, perfume, alcohol, smoking, cars, dwellings, people, appearances, and so forth, you live frantically so there is no end to it. Therefore, I\u2019m telling you to let go of your addictions. You can be free from suffering only when you let go of your addictions.<\/p>\n\n\n\n

Even if I tell you, \u201cCome to your senses,\u201d you say: \u201cSunim doesn\u2019t understand the ways of the world. He says these because he is not married.\u201d Therefore, I just answer your questions and don\u2019t interfere in your life. I talk only when you ask questions. Today, you asked me a question, so I am obliged to give you an answer. And such a foolish question becomes a topic for this Dharma Q&A.<\/p>\n\n\n\n

If there had been only smart people around the Buddha, he wouldn\u2019t have had to give teachings. The Diamond Sutra<\/em> came to exist because people didn\u2019t understand and continued to ask questions. If they had been awakened immediately after watching the Buddha performing his daily activities as shown in Chapter 1, the sutra wouldn\u2019t have existed. Owing to Subhuti\u2019s questions, many people can hear the teachings today.<\/p>\n\n\n\n

Q<\/strong>: Thank you. Now I understand.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n","post_title":"How Can I Generate The Mind To Liberate Unenlightened Beings When I\u2019m Not Happy Myself?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-can-i-generate-the-mind-to-liberate-unenlightened-beings-when-im-not-happy-myself","to_ping":"","pinged":"","post_modified":"2024-07-03 18:18:54","post_modified_gmt":"2024-07-03 23:18:54","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19738","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19735,"post_author":"40","post_date":"2024-07-09 18:02:09","post_date_gmt":"2024-07-09 23:02:09","post_content":"\n

<\/p>\n\n\n\n

Q<\/strong>: \u201cHow do we deal with external stimuli if we want to live without agony?\u201d<\/p>\n\n\n\n

P<\/strong>: There\u2019s a story in the scriptures. Somebody asked the Buddha:<\/p>\n\n\n\n

\u2018When a bhikkhu meets a woman and he feels a certain desire, what should he do?\u2019<\/p>\n\n\n\n

The Buddha spoke of three stages of conduct.<\/p>\n\n\n\n

\u2018Do not meet a woman.\u2019<\/p>\n\n\n\n

\u2018But what if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Do not talk to her.\u2019<\/p>\n\n\n\n

\u2018What if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Maintain peace of mind.\u2019<\/p>\n\n\n\n

There are three ways to deal with external stimuli. First, try to stay away from them. This doesn\u2019t mean to run away from them; it means not creating the conditions that lead to external stimuli. There is a saying: \u2018When you see something, you react to it.\u2019 Unenlightened beings tend to be aroused by what they see, hear, or smell. You might like pizza or bread. If you don\u2019t smell pizza or bread, you don\u2019t think about it much. However, if you actually smell the aroma of pizza or bread by accident, you feel a craving for them. So, it\u2019s better try to avoid external stimuli, especially if you\u2019re a beginning practitioner.<\/p>\n\n\n\n

But what if you happen to be interested in her and do talk to her? Third, observe your mind: to observe your mind means to maintain your peace of mind.<\/p>\n\n\n\n

Q<\/strong>: How do we maintain peace of mind?<\/p>\n\n\n\n

In vipa\u015byan\u0101 meditation, we observe our feelings to maintain peace of mind. The first thing that reacts to external stimuli is feeling. Feelings are one of the five aggregates. You should be aware when you feel likes and dislikes, happiness and unhappiness. You might feel a slight fever in your body or your breathing might change. Most of these feelings, if you become aware of them, automatically disappear.<\/p>\n\n\n\n

If you fail to maintain awareness of your feelings, they can turn into desires. It\u2019s like starting a fire with flint. Just as a spark occurs when you strike two pieces of flint together, when your sense bases (sad\u0101yatana) encounter external stimuli, a spark occurs. This is what we call vedan\u0101, the feeling. The spark of vedan\u0101 is ignited from your karma. When a spark occurs, if you have eliminated all the fuel, then the fire doesn\u2019t spread further. Likewise, if you become aware of a feeling, a sense of liking or disliking might occur, but it does not turn into a desire. A feeling occurs, then disappears automatically.<\/p>\n\n\n\n

However, if you forget to maintain awareness of your feelings, then they can turn into desire, as when a fire is fueled by inflammable materials. A feeling turns into a craving in the 12 links of dependent origination. There are two types of craving: craving and aversion. Liking something is a craving, and disliking something is aversion. Depending on the feeling, the feeling of like turns into a craving, and the feeling of dislike turns into aversion.<\/p>\n\n\n\n

However, if you sense the feeling early enough, it can be more easily controlled. However, if you fail to recognize it early on and lose control, the anger will keep growing even if you are aware of it. But if you notice your feelings, it begins growing more slowly. Just like a parabolic motion in physics, the speed of growth slows down. That\u2019s how our mind works.<\/p>\n\n\n\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

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\n
\"alt\"\/<\/figure>\n\n\n\n

P<\/strong>: You are right. If you ask, \u201cLord Buddha, what should I do to be happy?\u201d The Buddha says, \u201cLove the flower.\u201d Is it right or wrong?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s right.<\/p>\n\n\n\n

P<\/strong>: Is it difficult or easy?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s easy.<\/p>\n\n\n\n

P<\/strong>: Do you need to make an effort to do it, or is it true?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s true.<\/p>\n\n\n\n

P<\/strong>: If you actually put this into practice, you will know. When you think: \u201cWow, this flower is beautiful,\u201d you will feel good. You will experience this principle right away. So, the Buddha says:<\/p>\n\n\n\n

\u201cCome and see for yourself.\u201d<\/p>\n\n\n\n

It means his teaching is such that anybody can come and see. You just need to open your eyes to see it and there is no secret hidden in his closed fists. You can\u2019t see it only because your eyes are closed. When you open your eyes, you can see it. But when you actually try to open your eyes, you will find that it is not easy. Why? Is it because opening your eyes is difficult? Or because you are addicted just as you are addicted to smoking?<\/p>\n\n\n\n

Q<\/strong>: Because I am addicted.<\/p>\n\n\n\n

P<\/strong>: You are right, you are addicted so it is difficult. Even if you can\u2019t do it well, you don\u2019t need to blame yourself. You just need to see yourself:<\/p>\n\n\n\n

\u201cI am addicted to smoking.\u201d<\/p>\n\n\n\n

\u201cHating has become a habit.<\/p>\n\n\n\n

\u201cGetting angry has become a habit.\u201d<\/p>\n\n\n\n

Out of habit, you hate, get angry, or complain that things are difficult without realizing it. You\u2019ve formed these habits and lived accordingly. You need to break such habits. If you know that some food is harmful to your health, you shouldn\u2019t eat it no matter how good it is.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Break away from the addicted life. Your addiction is not limited to one or two things. Being addicted to all kinds of things, including food, clothing, brand products, perfume, alcohol, smoking, cars, dwellings, people, appearances, and so forth, you live frantically so there is no end to it. Therefore, I\u2019m telling you to let go of your addictions. You can be free from suffering only when you let go of your addictions.<\/p>\n\n\n\n

Even if I tell you, \u201cCome to your senses,\u201d you say: \u201cSunim doesn\u2019t understand the ways of the world. He says these because he is not married.\u201d Therefore, I just answer your questions and don\u2019t interfere in your life. I talk only when you ask questions. Today, you asked me a question, so I am obliged to give you an answer. And such a foolish question becomes a topic for this Dharma Q&A.<\/p>\n\n\n\n

If there had been only smart people around the Buddha, he wouldn\u2019t have had to give teachings. The Diamond Sutra<\/em> came to exist because people didn\u2019t understand and continued to ask questions. If they had been awakened immediately after watching the Buddha performing his daily activities as shown in Chapter 1, the sutra wouldn\u2019t have existed. Owing to Subhuti\u2019s questions, many people can hear the teachings today.<\/p>\n\n\n\n

Q<\/strong>: Thank you. Now I understand.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n","post_title":"How Can I Generate The Mind To Liberate Unenlightened Beings When I\u2019m Not Happy Myself?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-can-i-generate-the-mind-to-liberate-unenlightened-beings-when-im-not-happy-myself","to_ping":"","pinged":"","post_modified":"2024-07-03 18:18:54","post_modified_gmt":"2024-07-03 23:18:54","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19738","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19735,"post_author":"40","post_date":"2024-07-09 18:02:09","post_date_gmt":"2024-07-09 23:02:09","post_content":"\n

<\/p>\n\n\n\n

Q<\/strong>: \u201cHow do we deal with external stimuli if we want to live without agony?\u201d<\/p>\n\n\n\n

P<\/strong>: There\u2019s a story in the scriptures. Somebody asked the Buddha:<\/p>\n\n\n\n

\u2018When a bhikkhu meets a woman and he feels a certain desire, what should he do?\u2019<\/p>\n\n\n\n

The Buddha spoke of three stages of conduct.<\/p>\n\n\n\n

\u2018Do not meet a woman.\u2019<\/p>\n\n\n\n

\u2018But what if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Do not talk to her.\u2019<\/p>\n\n\n\n

\u2018What if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Maintain peace of mind.\u2019<\/p>\n\n\n\n

There are three ways to deal with external stimuli. First, try to stay away from them. This doesn\u2019t mean to run away from them; it means not creating the conditions that lead to external stimuli. There is a saying: \u2018When you see something, you react to it.\u2019 Unenlightened beings tend to be aroused by what they see, hear, or smell. You might like pizza or bread. If you don\u2019t smell pizza or bread, you don\u2019t think about it much. However, if you actually smell the aroma of pizza or bread by accident, you feel a craving for them. So, it\u2019s better try to avoid external stimuli, especially if you\u2019re a beginning practitioner.<\/p>\n\n\n\n

But what if you happen to be interested in her and do talk to her? Third, observe your mind: to observe your mind means to maintain your peace of mind.<\/p>\n\n\n\n

Q<\/strong>: How do we maintain peace of mind?<\/p>\n\n\n\n

In vipa\u015byan\u0101 meditation, we observe our feelings to maintain peace of mind. The first thing that reacts to external stimuli is feeling. Feelings are one of the five aggregates. You should be aware when you feel likes and dislikes, happiness and unhappiness. You might feel a slight fever in your body or your breathing might change. Most of these feelings, if you become aware of them, automatically disappear.<\/p>\n\n\n\n

If you fail to maintain awareness of your feelings, they can turn into desires. It\u2019s like starting a fire with flint. Just as a spark occurs when you strike two pieces of flint together, when your sense bases (sad\u0101yatana) encounter external stimuli, a spark occurs. This is what we call vedan\u0101, the feeling. The spark of vedan\u0101 is ignited from your karma. When a spark occurs, if you have eliminated all the fuel, then the fire doesn\u2019t spread further. Likewise, if you become aware of a feeling, a sense of liking or disliking might occur, but it does not turn into a desire. A feeling occurs, then disappears automatically.<\/p>\n\n\n\n

However, if you forget to maintain awareness of your feelings, then they can turn into desire, as when a fire is fueled by inflammable materials. A feeling turns into a craving in the 12 links of dependent origination. There are two types of craving: craving and aversion. Liking something is a craving, and disliking something is aversion. Depending on the feeling, the feeling of like turns into a craving, and the feeling of dislike turns into aversion.<\/p>\n\n\n\n

However, if you sense the feeling early enough, it can be more easily controlled. However, if you fail to recognize it early on and lose control, the anger will keep growing even if you are aware of it. But if you notice your feelings, it begins growing more slowly. Just like a parabolic motion in physics, the speed of growth slows down. That\u2019s how our mind works.<\/p>\n\n\n\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

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\n

Q<\/strong>: I\u2019ll be happy.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

P<\/strong>: You are right. If you ask, \u201cLord Buddha, what should I do to be happy?\u201d The Buddha says, \u201cLove the flower.\u201d Is it right or wrong?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s right.<\/p>\n\n\n\n

P<\/strong>: Is it difficult or easy?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s easy.<\/p>\n\n\n\n

P<\/strong>: Do you need to make an effort to do it, or is it true?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s true.<\/p>\n\n\n\n

P<\/strong>: If you actually put this into practice, you will know. When you think: \u201cWow, this flower is beautiful,\u201d you will feel good. You will experience this principle right away. So, the Buddha says:<\/p>\n\n\n\n

\u201cCome and see for yourself.\u201d<\/p>\n\n\n\n

It means his teaching is such that anybody can come and see. You just need to open your eyes to see it and there is no secret hidden in his closed fists. You can\u2019t see it only because your eyes are closed. When you open your eyes, you can see it. But when you actually try to open your eyes, you will find that it is not easy. Why? Is it because opening your eyes is difficult? Or because you are addicted just as you are addicted to smoking?<\/p>\n\n\n\n

Q<\/strong>: Because I am addicted.<\/p>\n\n\n\n

P<\/strong>: You are right, you are addicted so it is difficult. Even if you can\u2019t do it well, you don\u2019t need to blame yourself. You just need to see yourself:<\/p>\n\n\n\n

\u201cI am addicted to smoking.\u201d<\/p>\n\n\n\n

\u201cHating has become a habit.<\/p>\n\n\n\n

\u201cGetting angry has become a habit.\u201d<\/p>\n\n\n\n

Out of habit, you hate, get angry, or complain that things are difficult without realizing it. You\u2019ve formed these habits and lived accordingly. You need to break such habits. If you know that some food is harmful to your health, you shouldn\u2019t eat it no matter how good it is.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Break away from the addicted life. Your addiction is not limited to one or two things. Being addicted to all kinds of things, including food, clothing, brand products, perfume, alcohol, smoking, cars, dwellings, people, appearances, and so forth, you live frantically so there is no end to it. Therefore, I\u2019m telling you to let go of your addictions. You can be free from suffering only when you let go of your addictions.<\/p>\n\n\n\n

Even if I tell you, \u201cCome to your senses,\u201d you say: \u201cSunim doesn\u2019t understand the ways of the world. He says these because he is not married.\u201d Therefore, I just answer your questions and don\u2019t interfere in your life. I talk only when you ask questions. Today, you asked me a question, so I am obliged to give you an answer. And such a foolish question becomes a topic for this Dharma Q&A.<\/p>\n\n\n\n

If there had been only smart people around the Buddha, he wouldn\u2019t have had to give teachings. The Diamond Sutra<\/em> came to exist because people didn\u2019t understand and continued to ask questions. If they had been awakened immediately after watching the Buddha performing his daily activities as shown in Chapter 1, the sutra wouldn\u2019t have existed. Owing to Subhuti\u2019s questions, many people can hear the teachings today.<\/p>\n\n\n\n

Q<\/strong>: Thank you. Now I understand.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n","post_title":"How Can I Generate The Mind To Liberate Unenlightened Beings When I\u2019m Not Happy Myself?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-can-i-generate-the-mind-to-liberate-unenlightened-beings-when-im-not-happy-myself","to_ping":"","pinged":"","post_modified":"2024-07-03 18:18:54","post_modified_gmt":"2024-07-03 23:18:54","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19738","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19735,"post_author":"40","post_date":"2024-07-09 18:02:09","post_date_gmt":"2024-07-09 23:02:09","post_content":"\n

<\/p>\n\n\n\n

Q<\/strong>: \u201cHow do we deal with external stimuli if we want to live without agony?\u201d<\/p>\n\n\n\n

P<\/strong>: There\u2019s a story in the scriptures. Somebody asked the Buddha:<\/p>\n\n\n\n

\u2018When a bhikkhu meets a woman and he feels a certain desire, what should he do?\u2019<\/p>\n\n\n\n

The Buddha spoke of three stages of conduct.<\/p>\n\n\n\n

\u2018Do not meet a woman.\u2019<\/p>\n\n\n\n

\u2018But what if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Do not talk to her.\u2019<\/p>\n\n\n\n

\u2018What if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Maintain peace of mind.\u2019<\/p>\n\n\n\n

There are three ways to deal with external stimuli. First, try to stay away from them. This doesn\u2019t mean to run away from them; it means not creating the conditions that lead to external stimuli. There is a saying: \u2018When you see something, you react to it.\u2019 Unenlightened beings tend to be aroused by what they see, hear, or smell. You might like pizza or bread. If you don\u2019t smell pizza or bread, you don\u2019t think about it much. However, if you actually smell the aroma of pizza or bread by accident, you feel a craving for them. So, it\u2019s better try to avoid external stimuli, especially if you\u2019re a beginning practitioner.<\/p>\n\n\n\n

But what if you happen to be interested in her and do talk to her? Third, observe your mind: to observe your mind means to maintain your peace of mind.<\/p>\n\n\n\n

Q<\/strong>: How do we maintain peace of mind?<\/p>\n\n\n\n

In vipa\u015byan\u0101 meditation, we observe our feelings to maintain peace of mind. The first thing that reacts to external stimuli is feeling. Feelings are one of the five aggregates. You should be aware when you feel likes and dislikes, happiness and unhappiness. You might feel a slight fever in your body or your breathing might change. Most of these feelings, if you become aware of them, automatically disappear.<\/p>\n\n\n\n

If you fail to maintain awareness of your feelings, they can turn into desires. It\u2019s like starting a fire with flint. Just as a spark occurs when you strike two pieces of flint together, when your sense bases (sad\u0101yatana) encounter external stimuli, a spark occurs. This is what we call vedan\u0101, the feeling. The spark of vedan\u0101 is ignited from your karma. When a spark occurs, if you have eliminated all the fuel, then the fire doesn\u2019t spread further. Likewise, if you become aware of a feeling, a sense of liking or disliking might occur, but it does not turn into a desire. A feeling occurs, then disappears automatically.<\/p>\n\n\n\n

However, if you forget to maintain awareness of your feelings, then they can turn into desire, as when a fire is fueled by inflammable materials. A feeling turns into a craving in the 12 links of dependent origination. There are two types of craving: craving and aversion. Liking something is a craving, and disliking something is aversion. Depending on the feeling, the feeling of like turns into a craving, and the feeling of dislike turns into aversion.<\/p>\n\n\n\n

However, if you sense the feeling early enough, it can be more easily controlled. However, if you fail to recognize it early on and lose control, the anger will keep growing even if you are aware of it. But if you notice your feelings, it begins growing more slowly. Just like a parabolic motion in physics, the speed of growth slows down. That\u2019s how our mind works.<\/p>\n\n\n\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

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\n

Let me ask you again. If you like a flower, will the flower be happy or will you be happy?<\/p>\n\n\n\n

Q<\/strong>: I\u2019ll be happy.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

P<\/strong>: You are right. If you ask, \u201cLord Buddha, what should I do to be happy?\u201d The Buddha says, \u201cLove the flower.\u201d Is it right or wrong?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s right.<\/p>\n\n\n\n

P<\/strong>: Is it difficult or easy?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s easy.<\/p>\n\n\n\n

P<\/strong>: Do you need to make an effort to do it, or is it true?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s true.<\/p>\n\n\n\n

P<\/strong>: If you actually put this into practice, you will know. When you think: \u201cWow, this flower is beautiful,\u201d you will feel good. You will experience this principle right away. So, the Buddha says:<\/p>\n\n\n\n

\u201cCome and see for yourself.\u201d<\/p>\n\n\n\n

It means his teaching is such that anybody can come and see. You just need to open your eyes to see it and there is no secret hidden in his closed fists. You can\u2019t see it only because your eyes are closed. When you open your eyes, you can see it. But when you actually try to open your eyes, you will find that it is not easy. Why? Is it because opening your eyes is difficult? Or because you are addicted just as you are addicted to smoking?<\/p>\n\n\n\n

Q<\/strong>: Because I am addicted.<\/p>\n\n\n\n

P<\/strong>: You are right, you are addicted so it is difficult. Even if you can\u2019t do it well, you don\u2019t need to blame yourself. You just need to see yourself:<\/p>\n\n\n\n

\u201cI am addicted to smoking.\u201d<\/p>\n\n\n\n

\u201cHating has become a habit.<\/p>\n\n\n\n

\u201cGetting angry has become a habit.\u201d<\/p>\n\n\n\n

Out of habit, you hate, get angry, or complain that things are difficult without realizing it. You\u2019ve formed these habits and lived accordingly. You need to break such habits. If you know that some food is harmful to your health, you shouldn\u2019t eat it no matter how good it is.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Break away from the addicted life. Your addiction is not limited to one or two things. Being addicted to all kinds of things, including food, clothing, brand products, perfume, alcohol, smoking, cars, dwellings, people, appearances, and so forth, you live frantically so there is no end to it. Therefore, I\u2019m telling you to let go of your addictions. You can be free from suffering only when you let go of your addictions.<\/p>\n\n\n\n

Even if I tell you, \u201cCome to your senses,\u201d you say: \u201cSunim doesn\u2019t understand the ways of the world. He says these because he is not married.\u201d Therefore, I just answer your questions and don\u2019t interfere in your life. I talk only when you ask questions. Today, you asked me a question, so I am obliged to give you an answer. And such a foolish question becomes a topic for this Dharma Q&A.<\/p>\n\n\n\n

If there had been only smart people around the Buddha, he wouldn\u2019t have had to give teachings. The Diamond Sutra<\/em> came to exist because people didn\u2019t understand and continued to ask questions. If they had been awakened immediately after watching the Buddha performing his daily activities as shown in Chapter 1, the sutra wouldn\u2019t have existed. Owing to Subhuti\u2019s questions, many people can hear the teachings today.<\/p>\n\n\n\n

Q<\/strong>: Thank you. Now I understand.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n","post_title":"How Can I Generate The Mind To Liberate Unenlightened Beings When I\u2019m Not Happy Myself?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-can-i-generate-the-mind-to-liberate-unenlightened-beings-when-im-not-happy-myself","to_ping":"","pinged":"","post_modified":"2024-07-03 18:18:54","post_modified_gmt":"2024-07-03 23:18:54","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19738","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19735,"post_author":"40","post_date":"2024-07-09 18:02:09","post_date_gmt":"2024-07-09 23:02:09","post_content":"\n

<\/p>\n\n\n\n

Q<\/strong>: \u201cHow do we deal with external stimuli if we want to live without agony?\u201d<\/p>\n\n\n\n

P<\/strong>: There\u2019s a story in the scriptures. Somebody asked the Buddha:<\/p>\n\n\n\n

\u2018When a bhikkhu meets a woman and he feels a certain desire, what should he do?\u2019<\/p>\n\n\n\n

The Buddha spoke of three stages of conduct.<\/p>\n\n\n\n

\u2018Do not meet a woman.\u2019<\/p>\n\n\n\n

\u2018But what if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Do not talk to her.\u2019<\/p>\n\n\n\n

\u2018What if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Maintain peace of mind.\u2019<\/p>\n\n\n\n

There are three ways to deal with external stimuli. First, try to stay away from them. This doesn\u2019t mean to run away from them; it means not creating the conditions that lead to external stimuli. There is a saying: \u2018When you see something, you react to it.\u2019 Unenlightened beings tend to be aroused by what they see, hear, or smell. You might like pizza or bread. If you don\u2019t smell pizza or bread, you don\u2019t think about it much. However, if you actually smell the aroma of pizza or bread by accident, you feel a craving for them. So, it\u2019s better try to avoid external stimuli, especially if you\u2019re a beginning practitioner.<\/p>\n\n\n\n

But what if you happen to be interested in her and do talk to her? Third, observe your mind: to observe your mind means to maintain your peace of mind.<\/p>\n\n\n\n

Q<\/strong>: How do we maintain peace of mind?<\/p>\n\n\n\n

In vipa\u015byan\u0101 meditation, we observe our feelings to maintain peace of mind. The first thing that reacts to external stimuli is feeling. Feelings are one of the five aggregates. You should be aware when you feel likes and dislikes, happiness and unhappiness. You might feel a slight fever in your body or your breathing might change. Most of these feelings, if you become aware of them, automatically disappear.<\/p>\n\n\n\n

If you fail to maintain awareness of your feelings, they can turn into desires. It\u2019s like starting a fire with flint. Just as a spark occurs when you strike two pieces of flint together, when your sense bases (sad\u0101yatana) encounter external stimuli, a spark occurs. This is what we call vedan\u0101, the feeling. The spark of vedan\u0101 is ignited from your karma. When a spark occurs, if you have eliminated all the fuel, then the fire doesn\u2019t spread further. Likewise, if you become aware of a feeling, a sense of liking or disliking might occur, but it does not turn into a desire. A feeling occurs, then disappears automatically.<\/p>\n\n\n\n

However, if you forget to maintain awareness of your feelings, then they can turn into desire, as when a fire is fueled by inflammable materials. A feeling turns into a craving in the 12 links of dependent origination. There are two types of craving: craving and aversion. Liking something is a craving, and disliking something is aversion. Depending on the feeling, the feeling of like turns into a craving, and the feeling of dislike turns into aversion.<\/p>\n\n\n\n

However, if you sense the feeling early enough, it can be more easily controlled. However, if you fail to recognize it early on and lose control, the anger will keep growing even if you are aware of it. But if you notice your feelings, it begins growing more slowly. Just like a parabolic motion in physics, the speed of growth slows down. That\u2019s how our mind works.<\/p>\n\n\n\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

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\n
\"alt\"\/<\/figure>\n\n\n\n

Let me ask you again. If you like a flower, will the flower be happy or will you be happy?<\/p>\n\n\n\n

Q<\/strong>: I\u2019ll be happy.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

P<\/strong>: You are right. If you ask, \u201cLord Buddha, what should I do to be happy?\u201d The Buddha says, \u201cLove the flower.\u201d Is it right or wrong?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s right.<\/p>\n\n\n\n

P<\/strong>: Is it difficult or easy?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s easy.<\/p>\n\n\n\n

P<\/strong>: Do you need to make an effort to do it, or is it true?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s true.<\/p>\n\n\n\n

P<\/strong>: If you actually put this into practice, you will know. When you think: \u201cWow, this flower is beautiful,\u201d you will feel good. You will experience this principle right away. So, the Buddha says:<\/p>\n\n\n\n

\u201cCome and see for yourself.\u201d<\/p>\n\n\n\n

It means his teaching is such that anybody can come and see. You just need to open your eyes to see it and there is no secret hidden in his closed fists. You can\u2019t see it only because your eyes are closed. When you open your eyes, you can see it. But when you actually try to open your eyes, you will find that it is not easy. Why? Is it because opening your eyes is difficult? Or because you are addicted just as you are addicted to smoking?<\/p>\n\n\n\n

Q<\/strong>: Because I am addicted.<\/p>\n\n\n\n

P<\/strong>: You are right, you are addicted so it is difficult. Even if you can\u2019t do it well, you don\u2019t need to blame yourself. You just need to see yourself:<\/p>\n\n\n\n

\u201cI am addicted to smoking.\u201d<\/p>\n\n\n\n

\u201cHating has become a habit.<\/p>\n\n\n\n

\u201cGetting angry has become a habit.\u201d<\/p>\n\n\n\n

Out of habit, you hate, get angry, or complain that things are difficult without realizing it. You\u2019ve formed these habits and lived accordingly. You need to break such habits. If you know that some food is harmful to your health, you shouldn\u2019t eat it no matter how good it is.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Break away from the addicted life. Your addiction is not limited to one or two things. Being addicted to all kinds of things, including food, clothing, brand products, perfume, alcohol, smoking, cars, dwellings, people, appearances, and so forth, you live frantically so there is no end to it. Therefore, I\u2019m telling you to let go of your addictions. You can be free from suffering only when you let go of your addictions.<\/p>\n\n\n\n

Even if I tell you, \u201cCome to your senses,\u201d you say: \u201cSunim doesn\u2019t understand the ways of the world. He says these because he is not married.\u201d Therefore, I just answer your questions and don\u2019t interfere in your life. I talk only when you ask questions. Today, you asked me a question, so I am obliged to give you an answer. And such a foolish question becomes a topic for this Dharma Q&A.<\/p>\n\n\n\n

If there had been only smart people around the Buddha, he wouldn\u2019t have had to give teachings. The Diamond Sutra<\/em> came to exist because people didn\u2019t understand and continued to ask questions. If they had been awakened immediately after watching the Buddha performing his daily activities as shown in Chapter 1, the sutra wouldn\u2019t have existed. Owing to Subhuti\u2019s questions, many people can hear the teachings today.<\/p>\n\n\n\n

Q<\/strong>: Thank you. Now I understand.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n","post_title":"How Can I Generate The Mind To Liberate Unenlightened Beings When I\u2019m Not Happy Myself?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-can-i-generate-the-mind-to-liberate-unenlightened-beings-when-im-not-happy-myself","to_ping":"","pinged":"","post_modified":"2024-07-03 18:18:54","post_modified_gmt":"2024-07-03 23:18:54","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19738","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19735,"post_author":"40","post_date":"2024-07-09 18:02:09","post_date_gmt":"2024-07-09 23:02:09","post_content":"\n

<\/p>\n\n\n\n

Q<\/strong>: \u201cHow do we deal with external stimuli if we want to live without agony?\u201d<\/p>\n\n\n\n

P<\/strong>: There\u2019s a story in the scriptures. Somebody asked the Buddha:<\/p>\n\n\n\n

\u2018When a bhikkhu meets a woman and he feels a certain desire, what should he do?\u2019<\/p>\n\n\n\n

The Buddha spoke of three stages of conduct.<\/p>\n\n\n\n

\u2018Do not meet a woman.\u2019<\/p>\n\n\n\n

\u2018But what if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Do not talk to her.\u2019<\/p>\n\n\n\n

\u2018What if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Maintain peace of mind.\u2019<\/p>\n\n\n\n

There are three ways to deal with external stimuli. First, try to stay away from them. This doesn\u2019t mean to run away from them; it means not creating the conditions that lead to external stimuli. There is a saying: \u2018When you see something, you react to it.\u2019 Unenlightened beings tend to be aroused by what they see, hear, or smell. You might like pizza or bread. If you don\u2019t smell pizza or bread, you don\u2019t think about it much. However, if you actually smell the aroma of pizza or bread by accident, you feel a craving for them. So, it\u2019s better try to avoid external stimuli, especially if you\u2019re a beginning practitioner.<\/p>\n\n\n\n

But what if you happen to be interested in her and do talk to her? Third, observe your mind: to observe your mind means to maintain your peace of mind.<\/p>\n\n\n\n

Q<\/strong>: How do we maintain peace of mind?<\/p>\n\n\n\n

In vipa\u015byan\u0101 meditation, we observe our feelings to maintain peace of mind. The first thing that reacts to external stimuli is feeling. Feelings are one of the five aggregates. You should be aware when you feel likes and dislikes, happiness and unhappiness. You might feel a slight fever in your body or your breathing might change. Most of these feelings, if you become aware of them, automatically disappear.<\/p>\n\n\n\n

If you fail to maintain awareness of your feelings, they can turn into desires. It\u2019s like starting a fire with flint. Just as a spark occurs when you strike two pieces of flint together, when your sense bases (sad\u0101yatana) encounter external stimuli, a spark occurs. This is what we call vedan\u0101, the feeling. The spark of vedan\u0101 is ignited from your karma. When a spark occurs, if you have eliminated all the fuel, then the fire doesn\u2019t spread further. Likewise, if you become aware of a feeling, a sense of liking or disliking might occur, but it does not turn into a desire. A feeling occurs, then disappears automatically.<\/p>\n\n\n\n

However, if you forget to maintain awareness of your feelings, then they can turn into desire, as when a fire is fueled by inflammable materials. A feeling turns into a craving in the 12 links of dependent origination. There are two types of craving: craving and aversion. Liking something is a craving, and disliking something is aversion. Depending on the feeling, the feeling of like turns into a craving, and the feeling of dislike turns into aversion.<\/p>\n\n\n\n

However, if you sense the feeling early enough, it can be more easily controlled. However, if you fail to recognize it early on and lose control, the anger will keep growing even if you are aware of it. But if you notice your feelings, it begins growing more slowly. Just like a parabolic motion in physics, the speed of growth slows down. That\u2019s how our mind works.<\/p>\n\n\n\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

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\n

But most of you hate the other person and suffer, giving reasons like, \u201cHe doesn\u2019t love me,\u2019 \u2018He doesn\u2019t understand me,\u2019 or \u2018He doesn\u2019t help me.\u2019 In fact, you don\u2019t have to pray to anyone. You just need to change your perspective. The Buddha shows this by silently performing his daily activities in Chapter 1 of the Diamond Sutra. But the audience doesn\u2019t understand, so Subhuti asks a question. The Buddha gives an answer in one sentence. But they don\u2019t understand, so he adds explanations, which becomes the next chapter. They still don\u2019t understand, so the Buddha adds more explanations. And the Diamond Sutra<\/em> draws out.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Let me ask you again. If you like a flower, will the flower be happy or will you be happy?<\/p>\n\n\n\n

Q<\/strong>: I\u2019ll be happy.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

P<\/strong>: You are right. If you ask, \u201cLord Buddha, what should I do to be happy?\u201d The Buddha says, \u201cLove the flower.\u201d Is it right or wrong?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s right.<\/p>\n\n\n\n

P<\/strong>: Is it difficult or easy?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s easy.<\/p>\n\n\n\n

P<\/strong>: Do you need to make an effort to do it, or is it true?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s true.<\/p>\n\n\n\n

P<\/strong>: If you actually put this into practice, you will know. When you think: \u201cWow, this flower is beautiful,\u201d you will feel good. You will experience this principle right away. So, the Buddha says:<\/p>\n\n\n\n

\u201cCome and see for yourself.\u201d<\/p>\n\n\n\n

It means his teaching is such that anybody can come and see. You just need to open your eyes to see it and there is no secret hidden in his closed fists. You can\u2019t see it only because your eyes are closed. When you open your eyes, you can see it. But when you actually try to open your eyes, you will find that it is not easy. Why? Is it because opening your eyes is difficult? Or because you are addicted just as you are addicted to smoking?<\/p>\n\n\n\n

Q<\/strong>: Because I am addicted.<\/p>\n\n\n\n

P<\/strong>: You are right, you are addicted so it is difficult. Even if you can\u2019t do it well, you don\u2019t need to blame yourself. You just need to see yourself:<\/p>\n\n\n\n

\u201cI am addicted to smoking.\u201d<\/p>\n\n\n\n

\u201cHating has become a habit.<\/p>\n\n\n\n

\u201cGetting angry has become a habit.\u201d<\/p>\n\n\n\n

Out of habit, you hate, get angry, or complain that things are difficult without realizing it. You\u2019ve formed these habits and lived accordingly. You need to break such habits. If you know that some food is harmful to your health, you shouldn\u2019t eat it no matter how good it is.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Break away from the addicted life. Your addiction is not limited to one or two things. Being addicted to all kinds of things, including food, clothing, brand products, perfume, alcohol, smoking, cars, dwellings, people, appearances, and so forth, you live frantically so there is no end to it. Therefore, I\u2019m telling you to let go of your addictions. You can be free from suffering only when you let go of your addictions.<\/p>\n\n\n\n

Even if I tell you, \u201cCome to your senses,\u201d you say: \u201cSunim doesn\u2019t understand the ways of the world. He says these because he is not married.\u201d Therefore, I just answer your questions and don\u2019t interfere in your life. I talk only when you ask questions. Today, you asked me a question, so I am obliged to give you an answer. And such a foolish question becomes a topic for this Dharma Q&A.<\/p>\n\n\n\n

If there had been only smart people around the Buddha, he wouldn\u2019t have had to give teachings. The Diamond Sutra<\/em> came to exist because people didn\u2019t understand and continued to ask questions. If they had been awakened immediately after watching the Buddha performing his daily activities as shown in Chapter 1, the sutra wouldn\u2019t have existed. Owing to Subhuti\u2019s questions, many people can hear the teachings today.<\/p>\n\n\n\n

Q<\/strong>: Thank you. Now I understand.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n","post_title":"How Can I Generate The Mind To Liberate Unenlightened Beings When I\u2019m Not Happy Myself?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-can-i-generate-the-mind-to-liberate-unenlightened-beings-when-im-not-happy-myself","to_ping":"","pinged":"","post_modified":"2024-07-03 18:18:54","post_modified_gmt":"2024-07-03 23:18:54","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19738","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19735,"post_author":"40","post_date":"2024-07-09 18:02:09","post_date_gmt":"2024-07-09 23:02:09","post_content":"\n

<\/p>\n\n\n\n

Q<\/strong>: \u201cHow do we deal with external stimuli if we want to live without agony?\u201d<\/p>\n\n\n\n

P<\/strong>: There\u2019s a story in the scriptures. Somebody asked the Buddha:<\/p>\n\n\n\n

\u2018When a bhikkhu meets a woman and he feels a certain desire, what should he do?\u2019<\/p>\n\n\n\n

The Buddha spoke of three stages of conduct.<\/p>\n\n\n\n

\u2018Do not meet a woman.\u2019<\/p>\n\n\n\n

\u2018But what if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Do not talk to her.\u2019<\/p>\n\n\n\n

\u2018What if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Maintain peace of mind.\u2019<\/p>\n\n\n\n

There are three ways to deal with external stimuli. First, try to stay away from them. This doesn\u2019t mean to run away from them; it means not creating the conditions that lead to external stimuli. There is a saying: \u2018When you see something, you react to it.\u2019 Unenlightened beings tend to be aroused by what they see, hear, or smell. You might like pizza or bread. If you don\u2019t smell pizza or bread, you don\u2019t think about it much. However, if you actually smell the aroma of pizza or bread by accident, you feel a craving for them. So, it\u2019s better try to avoid external stimuli, especially if you\u2019re a beginning practitioner.<\/p>\n\n\n\n

But what if you happen to be interested in her and do talk to her? Third, observe your mind: to observe your mind means to maintain your peace of mind.<\/p>\n\n\n\n

Q<\/strong>: How do we maintain peace of mind?<\/p>\n\n\n\n

In vipa\u015byan\u0101 meditation, we observe our feelings to maintain peace of mind. The first thing that reacts to external stimuli is feeling. Feelings are one of the five aggregates. You should be aware when you feel likes and dislikes, happiness and unhappiness. You might feel a slight fever in your body or your breathing might change. Most of these feelings, if you become aware of them, automatically disappear.<\/p>\n\n\n\n

If you fail to maintain awareness of your feelings, they can turn into desires. It\u2019s like starting a fire with flint. Just as a spark occurs when you strike two pieces of flint together, when your sense bases (sad\u0101yatana) encounter external stimuli, a spark occurs. This is what we call vedan\u0101, the feeling. The spark of vedan\u0101 is ignited from your karma. When a spark occurs, if you have eliminated all the fuel, then the fire doesn\u2019t spread further. Likewise, if you become aware of a feeling, a sense of liking or disliking might occur, but it does not turn into a desire. A feeling occurs, then disappears automatically.<\/p>\n\n\n\n

However, if you forget to maintain awareness of your feelings, then they can turn into desire, as when a fire is fueled by inflammable materials. A feeling turns into a craving in the 12 links of dependent origination. There are two types of craving: craving and aversion. Liking something is a craving, and disliking something is aversion. Depending on the feeling, the feeling of like turns into a craving, and the feeling of dislike turns into aversion.<\/p>\n\n\n\n

However, if you sense the feeling early enough, it can be more easily controlled. However, if you fail to recognize it early on and lose control, the anger will keep growing even if you are aware of it. But if you notice your feelings, it begins growing more slowly. Just like a parabolic motion in physics, the speed of growth slows down. That\u2019s how our mind works.<\/p>\n\n\n\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

Page 1 of 3 1 2 3
\n

He meant that you should generate the mind to liberate unenlightened beings instead of asking him to liberate you. What does it mean to liberate? It means that you should love, understand, and help the other person. Understand, love, and help your husband or wife or child. Generate such a mind right now. Then there will be nothing to suffer from.<\/p>\n\n\n\n

But most of you hate the other person and suffer, giving reasons like, \u201cHe doesn\u2019t love me,\u2019 \u2018He doesn\u2019t understand me,\u2019 or \u2018He doesn\u2019t help me.\u2019 In fact, you don\u2019t have to pray to anyone. You just need to change your perspective. The Buddha shows this by silently performing his daily activities in Chapter 1 of the Diamond Sutra. But the audience doesn\u2019t understand, so Subhuti asks a question. The Buddha gives an answer in one sentence. But they don\u2019t understand, so he adds explanations, which becomes the next chapter. They still don\u2019t understand, so the Buddha adds more explanations. And the Diamond Sutra<\/em> draws out.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Let me ask you again. If you like a flower, will the flower be happy or will you be happy?<\/p>\n\n\n\n

Q<\/strong>: I\u2019ll be happy.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

P<\/strong>: You are right. If you ask, \u201cLord Buddha, what should I do to be happy?\u201d The Buddha says, \u201cLove the flower.\u201d Is it right or wrong?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s right.<\/p>\n\n\n\n

P<\/strong>: Is it difficult or easy?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s easy.<\/p>\n\n\n\n

P<\/strong>: Do you need to make an effort to do it, or is it true?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s true.<\/p>\n\n\n\n

P<\/strong>: If you actually put this into practice, you will know. When you think: \u201cWow, this flower is beautiful,\u201d you will feel good. You will experience this principle right away. So, the Buddha says:<\/p>\n\n\n\n

\u201cCome and see for yourself.\u201d<\/p>\n\n\n\n

It means his teaching is such that anybody can come and see. You just need to open your eyes to see it and there is no secret hidden in his closed fists. You can\u2019t see it only because your eyes are closed. When you open your eyes, you can see it. But when you actually try to open your eyes, you will find that it is not easy. Why? Is it because opening your eyes is difficult? Or because you are addicted just as you are addicted to smoking?<\/p>\n\n\n\n

Q<\/strong>: Because I am addicted.<\/p>\n\n\n\n

P<\/strong>: You are right, you are addicted so it is difficult. Even if you can\u2019t do it well, you don\u2019t need to blame yourself. You just need to see yourself:<\/p>\n\n\n\n

\u201cI am addicted to smoking.\u201d<\/p>\n\n\n\n

\u201cHating has become a habit.<\/p>\n\n\n\n

\u201cGetting angry has become a habit.\u201d<\/p>\n\n\n\n

Out of habit, you hate, get angry, or complain that things are difficult without realizing it. You\u2019ve formed these habits and lived accordingly. You need to break such habits. If you know that some food is harmful to your health, you shouldn\u2019t eat it no matter how good it is.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Break away from the addicted life. Your addiction is not limited to one or two things. Being addicted to all kinds of things, including food, clothing, brand products, perfume, alcohol, smoking, cars, dwellings, people, appearances, and so forth, you live frantically so there is no end to it. Therefore, I\u2019m telling you to let go of your addictions. You can be free from suffering only when you let go of your addictions.<\/p>\n\n\n\n

Even if I tell you, \u201cCome to your senses,\u201d you say: \u201cSunim doesn\u2019t understand the ways of the world. He says these because he is not married.\u201d Therefore, I just answer your questions and don\u2019t interfere in your life. I talk only when you ask questions. Today, you asked me a question, so I am obliged to give you an answer. And such a foolish question becomes a topic for this Dharma Q&A.<\/p>\n\n\n\n

If there had been only smart people around the Buddha, he wouldn\u2019t have had to give teachings. The Diamond Sutra<\/em> came to exist because people didn\u2019t understand and continued to ask questions. If they had been awakened immediately after watching the Buddha performing his daily activities as shown in Chapter 1, the sutra wouldn\u2019t have existed. Owing to Subhuti\u2019s questions, many people can hear the teachings today.<\/p>\n\n\n\n

Q<\/strong>: Thank you. Now I understand.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n","post_title":"How Can I Generate The Mind To Liberate Unenlightened Beings When I\u2019m Not Happy Myself?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-can-i-generate-the-mind-to-liberate-unenlightened-beings-when-im-not-happy-myself","to_ping":"","pinged":"","post_modified":"2024-07-03 18:18:54","post_modified_gmt":"2024-07-03 23:18:54","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19738","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19735,"post_author":"40","post_date":"2024-07-09 18:02:09","post_date_gmt":"2024-07-09 23:02:09","post_content":"\n

<\/p>\n\n\n\n

Q<\/strong>: \u201cHow do we deal with external stimuli if we want to live without agony?\u201d<\/p>\n\n\n\n

P<\/strong>: There\u2019s a story in the scriptures. Somebody asked the Buddha:<\/p>\n\n\n\n

\u2018When a bhikkhu meets a woman and he feels a certain desire, what should he do?\u2019<\/p>\n\n\n\n

The Buddha spoke of three stages of conduct.<\/p>\n\n\n\n

\u2018Do not meet a woman.\u2019<\/p>\n\n\n\n

\u2018But what if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Do not talk to her.\u2019<\/p>\n\n\n\n

\u2018What if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Maintain peace of mind.\u2019<\/p>\n\n\n\n

There are three ways to deal with external stimuli. First, try to stay away from them. This doesn\u2019t mean to run away from them; it means not creating the conditions that lead to external stimuli. There is a saying: \u2018When you see something, you react to it.\u2019 Unenlightened beings tend to be aroused by what they see, hear, or smell. You might like pizza or bread. If you don\u2019t smell pizza or bread, you don\u2019t think about it much. However, if you actually smell the aroma of pizza or bread by accident, you feel a craving for them. So, it\u2019s better try to avoid external stimuli, especially if you\u2019re a beginning practitioner.<\/p>\n\n\n\n

But what if you happen to be interested in her and do talk to her? Third, observe your mind: to observe your mind means to maintain your peace of mind.<\/p>\n\n\n\n

Q<\/strong>: How do we maintain peace of mind?<\/p>\n\n\n\n

In vipa\u015byan\u0101 meditation, we observe our feelings to maintain peace of mind. The first thing that reacts to external stimuli is feeling. Feelings are one of the five aggregates. You should be aware when you feel likes and dislikes, happiness and unhappiness. You might feel a slight fever in your body or your breathing might change. Most of these feelings, if you become aware of them, automatically disappear.<\/p>\n\n\n\n

If you fail to maintain awareness of your feelings, they can turn into desires. It\u2019s like starting a fire with flint. Just as a spark occurs when you strike two pieces of flint together, when your sense bases (sad\u0101yatana) encounter external stimuli, a spark occurs. This is what we call vedan\u0101, the feeling. The spark of vedan\u0101 is ignited from your karma. When a spark occurs, if you have eliminated all the fuel, then the fire doesn\u2019t spread further. Likewise, if you become aware of a feeling, a sense of liking or disliking might occur, but it does not turn into a desire. A feeling occurs, then disappears automatically.<\/p>\n\n\n\n

However, if you forget to maintain awareness of your feelings, then they can turn into desire, as when a fire is fueled by inflammable materials. A feeling turns into a craving in the 12 links of dependent origination. There are two types of craving: craving and aversion. Liking something is a craving, and disliking something is aversion. Depending on the feeling, the feeling of like turns into a craving, and the feeling of dislike turns into aversion.<\/p>\n\n\n\n

However, if you sense the feeling early enough, it can be more easily controlled. However, if you fail to recognize it early on and lose control, the anger will keep growing even if you are aware of it. But if you notice your feelings, it begins growing more slowly. Just like a parabolic motion in physics, the speed of growth slows down. That\u2019s how our mind works.<\/p>\n\n\n\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

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\n

He said, \u201cGenerate the mind to help others instead of wanting to receive help.\u201d<\/p>\n\n\n\n

He meant that you should generate the mind to liberate unenlightened beings instead of asking him to liberate you. What does it mean to liberate? It means that you should love, understand, and help the other person. Understand, love, and help your husband or wife or child. Generate such a mind right now. Then there will be nothing to suffer from.<\/p>\n\n\n\n

But most of you hate the other person and suffer, giving reasons like, \u201cHe doesn\u2019t love me,\u2019 \u2018He doesn\u2019t understand me,\u2019 or \u2018He doesn\u2019t help me.\u2019 In fact, you don\u2019t have to pray to anyone. You just need to change your perspective. The Buddha shows this by silently performing his daily activities in Chapter 1 of the Diamond Sutra. But the audience doesn\u2019t understand, so Subhuti asks a question. The Buddha gives an answer in one sentence. But they don\u2019t understand, so he adds explanations, which becomes the next chapter. They still don\u2019t understand, so the Buddha adds more explanations. And the Diamond Sutra<\/em> draws out.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Let me ask you again. If you like a flower, will the flower be happy or will you be happy?<\/p>\n\n\n\n

Q<\/strong>: I\u2019ll be happy.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

P<\/strong>: You are right. If you ask, \u201cLord Buddha, what should I do to be happy?\u201d The Buddha says, \u201cLove the flower.\u201d Is it right or wrong?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s right.<\/p>\n\n\n\n

P<\/strong>: Is it difficult or easy?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s easy.<\/p>\n\n\n\n

P<\/strong>: Do you need to make an effort to do it, or is it true?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s true.<\/p>\n\n\n\n

P<\/strong>: If you actually put this into practice, you will know. When you think: \u201cWow, this flower is beautiful,\u201d you will feel good. You will experience this principle right away. So, the Buddha says:<\/p>\n\n\n\n

\u201cCome and see for yourself.\u201d<\/p>\n\n\n\n

It means his teaching is such that anybody can come and see. You just need to open your eyes to see it and there is no secret hidden in his closed fists. You can\u2019t see it only because your eyes are closed. When you open your eyes, you can see it. But when you actually try to open your eyes, you will find that it is not easy. Why? Is it because opening your eyes is difficult? Or because you are addicted just as you are addicted to smoking?<\/p>\n\n\n\n

Q<\/strong>: Because I am addicted.<\/p>\n\n\n\n

P<\/strong>: You are right, you are addicted so it is difficult. Even if you can\u2019t do it well, you don\u2019t need to blame yourself. You just need to see yourself:<\/p>\n\n\n\n

\u201cI am addicted to smoking.\u201d<\/p>\n\n\n\n

\u201cHating has become a habit.<\/p>\n\n\n\n

\u201cGetting angry has become a habit.\u201d<\/p>\n\n\n\n

Out of habit, you hate, get angry, or complain that things are difficult without realizing it. You\u2019ve formed these habits and lived accordingly. You need to break such habits. If you know that some food is harmful to your health, you shouldn\u2019t eat it no matter how good it is.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Break away from the addicted life. Your addiction is not limited to one or two things. Being addicted to all kinds of things, including food, clothing, brand products, perfume, alcohol, smoking, cars, dwellings, people, appearances, and so forth, you live frantically so there is no end to it. Therefore, I\u2019m telling you to let go of your addictions. You can be free from suffering only when you let go of your addictions.<\/p>\n\n\n\n

Even if I tell you, \u201cCome to your senses,\u201d you say: \u201cSunim doesn\u2019t understand the ways of the world. He says these because he is not married.\u201d Therefore, I just answer your questions and don\u2019t interfere in your life. I talk only when you ask questions. Today, you asked me a question, so I am obliged to give you an answer. And such a foolish question becomes a topic for this Dharma Q&A.<\/p>\n\n\n\n

If there had been only smart people around the Buddha, he wouldn\u2019t have had to give teachings. The Diamond Sutra<\/em> came to exist because people didn\u2019t understand and continued to ask questions. If they had been awakened immediately after watching the Buddha performing his daily activities as shown in Chapter 1, the sutra wouldn\u2019t have existed. Owing to Subhuti\u2019s questions, many people can hear the teachings today.<\/p>\n\n\n\n

Q<\/strong>: Thank you. Now I understand.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n","post_title":"How Can I Generate The Mind To Liberate Unenlightened Beings When I\u2019m Not Happy Myself?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-can-i-generate-the-mind-to-liberate-unenlightened-beings-when-im-not-happy-myself","to_ping":"","pinged":"","post_modified":"2024-07-03 18:18:54","post_modified_gmt":"2024-07-03 23:18:54","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19738","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19735,"post_author":"40","post_date":"2024-07-09 18:02:09","post_date_gmt":"2024-07-09 23:02:09","post_content":"\n

<\/p>\n\n\n\n

Q<\/strong>: \u201cHow do we deal with external stimuli if we want to live without agony?\u201d<\/p>\n\n\n\n

P<\/strong>: There\u2019s a story in the scriptures. Somebody asked the Buddha:<\/p>\n\n\n\n

\u2018When a bhikkhu meets a woman and he feels a certain desire, what should he do?\u2019<\/p>\n\n\n\n

The Buddha spoke of three stages of conduct.<\/p>\n\n\n\n

\u2018Do not meet a woman.\u2019<\/p>\n\n\n\n

\u2018But what if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Do not talk to her.\u2019<\/p>\n\n\n\n

\u2018What if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Maintain peace of mind.\u2019<\/p>\n\n\n\n

There are three ways to deal with external stimuli. First, try to stay away from them. This doesn\u2019t mean to run away from them; it means not creating the conditions that lead to external stimuli. There is a saying: \u2018When you see something, you react to it.\u2019 Unenlightened beings tend to be aroused by what they see, hear, or smell. You might like pizza or bread. If you don\u2019t smell pizza or bread, you don\u2019t think about it much. However, if you actually smell the aroma of pizza or bread by accident, you feel a craving for them. So, it\u2019s better try to avoid external stimuli, especially if you\u2019re a beginning practitioner.<\/p>\n\n\n\n

But what if you happen to be interested in her and do talk to her? Third, observe your mind: to observe your mind means to maintain your peace of mind.<\/p>\n\n\n\n

Q<\/strong>: How do we maintain peace of mind?<\/p>\n\n\n\n

In vipa\u015byan\u0101 meditation, we observe our feelings to maintain peace of mind. The first thing that reacts to external stimuli is feeling. Feelings are one of the five aggregates. You should be aware when you feel likes and dislikes, happiness and unhappiness. You might feel a slight fever in your body or your breathing might change. Most of these feelings, if you become aware of them, automatically disappear.<\/p>\n\n\n\n

If you fail to maintain awareness of your feelings, they can turn into desires. It\u2019s like starting a fire with flint. Just as a spark occurs when you strike two pieces of flint together, when your sense bases (sad\u0101yatana) encounter external stimuli, a spark occurs. This is what we call vedan\u0101, the feeling. The spark of vedan\u0101 is ignited from your karma. When a spark occurs, if you have eliminated all the fuel, then the fire doesn\u2019t spread further. Likewise, if you become aware of a feeling, a sense of liking or disliking might occur, but it does not turn into a desire. A feeling occurs, then disappears automatically.<\/p>\n\n\n\n

However, if you forget to maintain awareness of your feelings, then they can turn into desire, as when a fire is fueled by inflammable materials. A feeling turns into a craving in the 12 links of dependent origination. There are two types of craving: craving and aversion. Liking something is a craving, and disliking something is aversion. Depending on the feeling, the feeling of like turns into a craving, and the feeling of dislike turns into aversion.<\/p>\n\n\n\n

However, if you sense the feeling early enough, it can be more easily controlled. However, if you fail to recognize it early on and lose control, the anger will keep growing even if you are aware of it. But if you notice your feelings, it begins growing more slowly. Just like a parabolic motion in physics, the speed of growth slows down. That\u2019s how our mind works.<\/p>\n\n\n\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

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\n

If someone asked, \u201cHow can I be free from suffering?\u201d<\/p>\n\n\n\n

He said, \u201cGenerate the mind to help others instead of wanting to receive help.\u201d<\/p>\n\n\n\n

He meant that you should generate the mind to liberate unenlightened beings instead of asking him to liberate you. What does it mean to liberate? It means that you should love, understand, and help the other person. Understand, love, and help your husband or wife or child. Generate such a mind right now. Then there will be nothing to suffer from.<\/p>\n\n\n\n

But most of you hate the other person and suffer, giving reasons like, \u201cHe doesn\u2019t love me,\u2019 \u2018He doesn\u2019t understand me,\u2019 or \u2018He doesn\u2019t help me.\u2019 In fact, you don\u2019t have to pray to anyone. You just need to change your perspective. The Buddha shows this by silently performing his daily activities in Chapter 1 of the Diamond Sutra. But the audience doesn\u2019t understand, so Subhuti asks a question. The Buddha gives an answer in one sentence. But they don\u2019t understand, so he adds explanations, which becomes the next chapter. They still don\u2019t understand, so the Buddha adds more explanations. And the Diamond Sutra<\/em> draws out.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Let me ask you again. If you like a flower, will the flower be happy or will you be happy?<\/p>\n\n\n\n

Q<\/strong>: I\u2019ll be happy.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

P<\/strong>: You are right. If you ask, \u201cLord Buddha, what should I do to be happy?\u201d The Buddha says, \u201cLove the flower.\u201d Is it right or wrong?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s right.<\/p>\n\n\n\n

P<\/strong>: Is it difficult or easy?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s easy.<\/p>\n\n\n\n

P<\/strong>: Do you need to make an effort to do it, or is it true?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s true.<\/p>\n\n\n\n

P<\/strong>: If you actually put this into practice, you will know. When you think: \u201cWow, this flower is beautiful,\u201d you will feel good. You will experience this principle right away. So, the Buddha says:<\/p>\n\n\n\n

\u201cCome and see for yourself.\u201d<\/p>\n\n\n\n

It means his teaching is such that anybody can come and see. You just need to open your eyes to see it and there is no secret hidden in his closed fists. You can\u2019t see it only because your eyes are closed. When you open your eyes, you can see it. But when you actually try to open your eyes, you will find that it is not easy. Why? Is it because opening your eyes is difficult? Or because you are addicted just as you are addicted to smoking?<\/p>\n\n\n\n

Q<\/strong>: Because I am addicted.<\/p>\n\n\n\n

P<\/strong>: You are right, you are addicted so it is difficult. Even if you can\u2019t do it well, you don\u2019t need to blame yourself. You just need to see yourself:<\/p>\n\n\n\n

\u201cI am addicted to smoking.\u201d<\/p>\n\n\n\n

\u201cHating has become a habit.<\/p>\n\n\n\n

\u201cGetting angry has become a habit.\u201d<\/p>\n\n\n\n

Out of habit, you hate, get angry, or complain that things are difficult without realizing it. You\u2019ve formed these habits and lived accordingly. You need to break such habits. If you know that some food is harmful to your health, you shouldn\u2019t eat it no matter how good it is.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Break away from the addicted life. Your addiction is not limited to one or two things. Being addicted to all kinds of things, including food, clothing, brand products, perfume, alcohol, smoking, cars, dwellings, people, appearances, and so forth, you live frantically so there is no end to it. Therefore, I\u2019m telling you to let go of your addictions. You can be free from suffering only when you let go of your addictions.<\/p>\n\n\n\n

Even if I tell you, \u201cCome to your senses,\u201d you say: \u201cSunim doesn\u2019t understand the ways of the world. He says these because he is not married.\u201d Therefore, I just answer your questions and don\u2019t interfere in your life. I talk only when you ask questions. Today, you asked me a question, so I am obliged to give you an answer. And such a foolish question becomes a topic for this Dharma Q&A.<\/p>\n\n\n\n

If there had been only smart people around the Buddha, he wouldn\u2019t have had to give teachings. The Diamond Sutra<\/em> came to exist because people didn\u2019t understand and continued to ask questions. If they had been awakened immediately after watching the Buddha performing his daily activities as shown in Chapter 1, the sutra wouldn\u2019t have existed. Owing to Subhuti\u2019s questions, many people can hear the teachings today.<\/p>\n\n\n\n

Q<\/strong>: Thank you. Now I understand.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n","post_title":"How Can I Generate The Mind To Liberate Unenlightened Beings When I\u2019m Not Happy Myself?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-can-i-generate-the-mind-to-liberate-unenlightened-beings-when-im-not-happy-myself","to_ping":"","pinged":"","post_modified":"2024-07-03 18:18:54","post_modified_gmt":"2024-07-03 23:18:54","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19738","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19735,"post_author":"40","post_date":"2024-07-09 18:02:09","post_date_gmt":"2024-07-09 23:02:09","post_content":"\n

<\/p>\n\n\n\n

Q<\/strong>: \u201cHow do we deal with external stimuli if we want to live without agony?\u201d<\/p>\n\n\n\n

P<\/strong>: There\u2019s a story in the scriptures. Somebody asked the Buddha:<\/p>\n\n\n\n

\u2018When a bhikkhu meets a woman and he feels a certain desire, what should he do?\u2019<\/p>\n\n\n\n

The Buddha spoke of three stages of conduct.<\/p>\n\n\n\n

\u2018Do not meet a woman.\u2019<\/p>\n\n\n\n

\u2018But what if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Do not talk to her.\u2019<\/p>\n\n\n\n

\u2018What if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Maintain peace of mind.\u2019<\/p>\n\n\n\n

There are three ways to deal with external stimuli. First, try to stay away from them. This doesn\u2019t mean to run away from them; it means not creating the conditions that lead to external stimuli. There is a saying: \u2018When you see something, you react to it.\u2019 Unenlightened beings tend to be aroused by what they see, hear, or smell. You might like pizza or bread. If you don\u2019t smell pizza or bread, you don\u2019t think about it much. However, if you actually smell the aroma of pizza or bread by accident, you feel a craving for them. So, it\u2019s better try to avoid external stimuli, especially if you\u2019re a beginning practitioner.<\/p>\n\n\n\n

But what if you happen to be interested in her and do talk to her? Third, observe your mind: to observe your mind means to maintain your peace of mind.<\/p>\n\n\n\n

Q<\/strong>: How do we maintain peace of mind?<\/p>\n\n\n\n

In vipa\u015byan\u0101 meditation, we observe our feelings to maintain peace of mind. The first thing that reacts to external stimuli is feeling. Feelings are one of the five aggregates. You should be aware when you feel likes and dislikes, happiness and unhappiness. You might feel a slight fever in your body or your breathing might change. Most of these feelings, if you become aware of them, automatically disappear.<\/p>\n\n\n\n

If you fail to maintain awareness of your feelings, they can turn into desires. It\u2019s like starting a fire with flint. Just as a spark occurs when you strike two pieces of flint together, when your sense bases (sad\u0101yatana) encounter external stimuli, a spark occurs. This is what we call vedan\u0101, the feeling. The spark of vedan\u0101 is ignited from your karma. When a spark occurs, if you have eliminated all the fuel, then the fire doesn\u2019t spread further. Likewise, if you become aware of a feeling, a sense of liking or disliking might occur, but it does not turn into a desire. A feeling occurs, then disappears automatically.<\/p>\n\n\n\n

However, if you forget to maintain awareness of your feelings, then they can turn into desire, as when a fire is fueled by inflammable materials. A feeling turns into a craving in the 12 links of dependent origination. There are two types of craving: craving and aversion. Liking something is a craving, and disliking something is aversion. Depending on the feeling, the feeling of like turns into a craving, and the feeling of dislike turns into aversion.<\/p>\n\n\n\n

However, if you sense the feeling early enough, it can be more easily controlled. However, if you fail to recognize it early on and lose control, the anger will keep growing even if you are aware of it. But if you notice your feelings, it begins growing more slowly. Just like a parabolic motion in physics, the speed of growth slows down. That\u2019s how our mind works.<\/p>\n\n\n\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

Page 1 of 3 1 2 3
\n

It is like cutting off your nose to spite your face. You end up hurting yourself more. Most of us live like that. Honestly, I can speak more frankly but I am afraid all of you might leave if I do that, so I am toning down what I say. Today, you asked me this question so I am telling you honestly. But the Buddha always spoke straightforwardly.<\/p>\n\n\n\n

If someone asked, \u201cHow can I be free from suffering?\u201d<\/p>\n\n\n\n

He said, \u201cGenerate the mind to help others instead of wanting to receive help.\u201d<\/p>\n\n\n\n

He meant that you should generate the mind to liberate unenlightened beings instead of asking him to liberate you. What does it mean to liberate? It means that you should love, understand, and help the other person. Understand, love, and help your husband or wife or child. Generate such a mind right now. Then there will be nothing to suffer from.<\/p>\n\n\n\n

But most of you hate the other person and suffer, giving reasons like, \u201cHe doesn\u2019t love me,\u2019 \u2018He doesn\u2019t understand me,\u2019 or \u2018He doesn\u2019t help me.\u2019 In fact, you don\u2019t have to pray to anyone. You just need to change your perspective. The Buddha shows this by silently performing his daily activities in Chapter 1 of the Diamond Sutra. But the audience doesn\u2019t understand, so Subhuti asks a question. The Buddha gives an answer in one sentence. But they don\u2019t understand, so he adds explanations, which becomes the next chapter. They still don\u2019t understand, so the Buddha adds more explanations. And the Diamond Sutra<\/em> draws out.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Let me ask you again. If you like a flower, will the flower be happy or will you be happy?<\/p>\n\n\n\n

Q<\/strong>: I\u2019ll be happy.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

P<\/strong>: You are right. If you ask, \u201cLord Buddha, what should I do to be happy?\u201d The Buddha says, \u201cLove the flower.\u201d Is it right or wrong?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s right.<\/p>\n\n\n\n

P<\/strong>: Is it difficult or easy?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s easy.<\/p>\n\n\n\n

P<\/strong>: Do you need to make an effort to do it, or is it true?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s true.<\/p>\n\n\n\n

P<\/strong>: If you actually put this into practice, you will know. When you think: \u201cWow, this flower is beautiful,\u201d you will feel good. You will experience this principle right away. So, the Buddha says:<\/p>\n\n\n\n

\u201cCome and see for yourself.\u201d<\/p>\n\n\n\n

It means his teaching is such that anybody can come and see. You just need to open your eyes to see it and there is no secret hidden in his closed fists. You can\u2019t see it only because your eyes are closed. When you open your eyes, you can see it. But when you actually try to open your eyes, you will find that it is not easy. Why? Is it because opening your eyes is difficult? Or because you are addicted just as you are addicted to smoking?<\/p>\n\n\n\n

Q<\/strong>: Because I am addicted.<\/p>\n\n\n\n

P<\/strong>: You are right, you are addicted so it is difficult. Even if you can\u2019t do it well, you don\u2019t need to blame yourself. You just need to see yourself:<\/p>\n\n\n\n

\u201cI am addicted to smoking.\u201d<\/p>\n\n\n\n

\u201cHating has become a habit.<\/p>\n\n\n\n

\u201cGetting angry has become a habit.\u201d<\/p>\n\n\n\n

Out of habit, you hate, get angry, or complain that things are difficult without realizing it. You\u2019ve formed these habits and lived accordingly. You need to break such habits. If you know that some food is harmful to your health, you shouldn\u2019t eat it no matter how good it is.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Break away from the addicted life. Your addiction is not limited to one or two things. Being addicted to all kinds of things, including food, clothing, brand products, perfume, alcohol, smoking, cars, dwellings, people, appearances, and so forth, you live frantically so there is no end to it. Therefore, I\u2019m telling you to let go of your addictions. You can be free from suffering only when you let go of your addictions.<\/p>\n\n\n\n

Even if I tell you, \u201cCome to your senses,\u201d you say: \u201cSunim doesn\u2019t understand the ways of the world. He says these because he is not married.\u201d Therefore, I just answer your questions and don\u2019t interfere in your life. I talk only when you ask questions. Today, you asked me a question, so I am obliged to give you an answer. And such a foolish question becomes a topic for this Dharma Q&A.<\/p>\n\n\n\n

If there had been only smart people around the Buddha, he wouldn\u2019t have had to give teachings. The Diamond Sutra<\/em> came to exist because people didn\u2019t understand and continued to ask questions. If they had been awakened immediately after watching the Buddha performing his daily activities as shown in Chapter 1, the sutra wouldn\u2019t have existed. Owing to Subhuti\u2019s questions, many people can hear the teachings today.<\/p>\n\n\n\n

Q<\/strong>: Thank you. Now I understand.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n","post_title":"How Can I Generate The Mind To Liberate Unenlightened Beings When I\u2019m Not Happy Myself?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-can-i-generate-the-mind-to-liberate-unenlightened-beings-when-im-not-happy-myself","to_ping":"","pinged":"","post_modified":"2024-07-03 18:18:54","post_modified_gmt":"2024-07-03 23:18:54","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19738","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19735,"post_author":"40","post_date":"2024-07-09 18:02:09","post_date_gmt":"2024-07-09 23:02:09","post_content":"\n

<\/p>\n\n\n\n

Q<\/strong>: \u201cHow do we deal with external stimuli if we want to live without agony?\u201d<\/p>\n\n\n\n

P<\/strong>: There\u2019s a story in the scriptures. Somebody asked the Buddha:<\/p>\n\n\n\n

\u2018When a bhikkhu meets a woman and he feels a certain desire, what should he do?\u2019<\/p>\n\n\n\n

The Buddha spoke of three stages of conduct.<\/p>\n\n\n\n

\u2018Do not meet a woman.\u2019<\/p>\n\n\n\n

\u2018But what if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Do not talk to her.\u2019<\/p>\n\n\n\n

\u2018What if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Maintain peace of mind.\u2019<\/p>\n\n\n\n

There are three ways to deal with external stimuli. First, try to stay away from them. This doesn\u2019t mean to run away from them; it means not creating the conditions that lead to external stimuli. There is a saying: \u2018When you see something, you react to it.\u2019 Unenlightened beings tend to be aroused by what they see, hear, or smell. You might like pizza or bread. If you don\u2019t smell pizza or bread, you don\u2019t think about it much. However, if you actually smell the aroma of pizza or bread by accident, you feel a craving for them. So, it\u2019s better try to avoid external stimuli, especially if you\u2019re a beginning practitioner.<\/p>\n\n\n\n

But what if you happen to be interested in her and do talk to her? Third, observe your mind: to observe your mind means to maintain your peace of mind.<\/p>\n\n\n\n

Q<\/strong>: How do we maintain peace of mind?<\/p>\n\n\n\n

In vipa\u015byan\u0101 meditation, we observe our feelings to maintain peace of mind. The first thing that reacts to external stimuli is feeling. Feelings are one of the five aggregates. You should be aware when you feel likes and dislikes, happiness and unhappiness. You might feel a slight fever in your body or your breathing might change. Most of these feelings, if you become aware of them, automatically disappear.<\/p>\n\n\n\n

If you fail to maintain awareness of your feelings, they can turn into desires. It\u2019s like starting a fire with flint. Just as a spark occurs when you strike two pieces of flint together, when your sense bases (sad\u0101yatana) encounter external stimuli, a spark occurs. This is what we call vedan\u0101, the feeling. The spark of vedan\u0101 is ignited from your karma. When a spark occurs, if you have eliminated all the fuel, then the fire doesn\u2019t spread further. Likewise, if you become aware of a feeling, a sense of liking or disliking might occur, but it does not turn into a desire. A feeling occurs, then disappears automatically.<\/p>\n\n\n\n

However, if you forget to maintain awareness of your feelings, then they can turn into desire, as when a fire is fueled by inflammable materials. A feeling turns into a craving in the 12 links of dependent origination. There are two types of craving: craving and aversion. Liking something is a craving, and disliking something is aversion. Depending on the feeling, the feeling of like turns into a craving, and the feeling of dislike turns into aversion.<\/p>\n\n\n\n

However, if you sense the feeling early enough, it can be more easily controlled. However, if you fail to recognize it early on and lose control, the anger will keep growing even if you are aware of it. But if you notice your feelings, it begins growing more slowly. Just like a parabolic motion in physics, the speed of growth slows down. That\u2019s how our mind works.<\/p>\n\n\n\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

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\n

\u201cIt\u2019s funny. As she is living with a man who is worse than an animal, she must be far worse.\u201d<\/p>\n\n\n\n

It is like cutting off your nose to spite your face. You end up hurting yourself more. Most of us live like that. Honestly, I can speak more frankly but I am afraid all of you might leave if I do that, so I am toning down what I say. Today, you asked me this question so I am telling you honestly. But the Buddha always spoke straightforwardly.<\/p>\n\n\n\n

If someone asked, \u201cHow can I be free from suffering?\u201d<\/p>\n\n\n\n

He said, \u201cGenerate the mind to help others instead of wanting to receive help.\u201d<\/p>\n\n\n\n

He meant that you should generate the mind to liberate unenlightened beings instead of asking him to liberate you. What does it mean to liberate? It means that you should love, understand, and help the other person. Understand, love, and help your husband or wife or child. Generate such a mind right now. Then there will be nothing to suffer from.<\/p>\n\n\n\n

But most of you hate the other person and suffer, giving reasons like, \u201cHe doesn\u2019t love me,\u2019 \u2018He doesn\u2019t understand me,\u2019 or \u2018He doesn\u2019t help me.\u2019 In fact, you don\u2019t have to pray to anyone. You just need to change your perspective. The Buddha shows this by silently performing his daily activities in Chapter 1 of the Diamond Sutra. But the audience doesn\u2019t understand, so Subhuti asks a question. The Buddha gives an answer in one sentence. But they don\u2019t understand, so he adds explanations, which becomes the next chapter. They still don\u2019t understand, so the Buddha adds more explanations. And the Diamond Sutra<\/em> draws out.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Let me ask you again. If you like a flower, will the flower be happy or will you be happy?<\/p>\n\n\n\n

Q<\/strong>: I\u2019ll be happy.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

P<\/strong>: You are right. If you ask, \u201cLord Buddha, what should I do to be happy?\u201d The Buddha says, \u201cLove the flower.\u201d Is it right or wrong?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s right.<\/p>\n\n\n\n

P<\/strong>: Is it difficult or easy?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s easy.<\/p>\n\n\n\n

P<\/strong>: Do you need to make an effort to do it, or is it true?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s true.<\/p>\n\n\n\n

P<\/strong>: If you actually put this into practice, you will know. When you think: \u201cWow, this flower is beautiful,\u201d you will feel good. You will experience this principle right away. So, the Buddha says:<\/p>\n\n\n\n

\u201cCome and see for yourself.\u201d<\/p>\n\n\n\n

It means his teaching is such that anybody can come and see. You just need to open your eyes to see it and there is no secret hidden in his closed fists. You can\u2019t see it only because your eyes are closed. When you open your eyes, you can see it. But when you actually try to open your eyes, you will find that it is not easy. Why? Is it because opening your eyes is difficult? Or because you are addicted just as you are addicted to smoking?<\/p>\n\n\n\n

Q<\/strong>: Because I am addicted.<\/p>\n\n\n\n

P<\/strong>: You are right, you are addicted so it is difficult. Even if you can\u2019t do it well, you don\u2019t need to blame yourself. You just need to see yourself:<\/p>\n\n\n\n

\u201cI am addicted to smoking.\u201d<\/p>\n\n\n\n

\u201cHating has become a habit.<\/p>\n\n\n\n

\u201cGetting angry has become a habit.\u201d<\/p>\n\n\n\n

Out of habit, you hate, get angry, or complain that things are difficult without realizing it. You\u2019ve formed these habits and lived accordingly. You need to break such habits. If you know that some food is harmful to your health, you shouldn\u2019t eat it no matter how good it is.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Break away from the addicted life. Your addiction is not limited to one or two things. Being addicted to all kinds of things, including food, clothing, brand products, perfume, alcohol, smoking, cars, dwellings, people, appearances, and so forth, you live frantically so there is no end to it. Therefore, I\u2019m telling you to let go of your addictions. You can be free from suffering only when you let go of your addictions.<\/p>\n\n\n\n

Even if I tell you, \u201cCome to your senses,\u201d you say: \u201cSunim doesn\u2019t understand the ways of the world. He says these because he is not married.\u201d Therefore, I just answer your questions and don\u2019t interfere in your life. I talk only when you ask questions. Today, you asked me a question, so I am obliged to give you an answer. And such a foolish question becomes a topic for this Dharma Q&A.<\/p>\n\n\n\n

If there had been only smart people around the Buddha, he wouldn\u2019t have had to give teachings. The Diamond Sutra<\/em> came to exist because people didn\u2019t understand and continued to ask questions. If they had been awakened immediately after watching the Buddha performing his daily activities as shown in Chapter 1, the sutra wouldn\u2019t have existed. Owing to Subhuti\u2019s questions, many people can hear the teachings today.<\/p>\n\n\n\n

Q<\/strong>: Thank you. Now I understand.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n","post_title":"How Can I Generate The Mind To Liberate Unenlightened Beings When I\u2019m Not Happy Myself?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-can-i-generate-the-mind-to-liberate-unenlightened-beings-when-im-not-happy-myself","to_ping":"","pinged":"","post_modified":"2024-07-03 18:18:54","post_modified_gmt":"2024-07-03 23:18:54","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19738","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19735,"post_author":"40","post_date":"2024-07-09 18:02:09","post_date_gmt":"2024-07-09 23:02:09","post_content":"\n

<\/p>\n\n\n\n

Q<\/strong>: \u201cHow do we deal with external stimuli if we want to live without agony?\u201d<\/p>\n\n\n\n

P<\/strong>: There\u2019s a story in the scriptures. Somebody asked the Buddha:<\/p>\n\n\n\n

\u2018When a bhikkhu meets a woman and he feels a certain desire, what should he do?\u2019<\/p>\n\n\n\n

The Buddha spoke of three stages of conduct.<\/p>\n\n\n\n

\u2018Do not meet a woman.\u2019<\/p>\n\n\n\n

\u2018But what if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Do not talk to her.\u2019<\/p>\n\n\n\n

\u2018What if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Maintain peace of mind.\u2019<\/p>\n\n\n\n

There are three ways to deal with external stimuli. First, try to stay away from them. This doesn\u2019t mean to run away from them; it means not creating the conditions that lead to external stimuli. There is a saying: \u2018When you see something, you react to it.\u2019 Unenlightened beings tend to be aroused by what they see, hear, or smell. You might like pizza or bread. If you don\u2019t smell pizza or bread, you don\u2019t think about it much. However, if you actually smell the aroma of pizza or bread by accident, you feel a craving for them. So, it\u2019s better try to avoid external stimuli, especially if you\u2019re a beginning practitioner.<\/p>\n\n\n\n

But what if you happen to be interested in her and do talk to her? Third, observe your mind: to observe your mind means to maintain your peace of mind.<\/p>\n\n\n\n

Q<\/strong>: How do we maintain peace of mind?<\/p>\n\n\n\n

In vipa\u015byan\u0101 meditation, we observe our feelings to maintain peace of mind. The first thing that reacts to external stimuli is feeling. Feelings are one of the five aggregates. You should be aware when you feel likes and dislikes, happiness and unhappiness. You might feel a slight fever in your body or your breathing might change. Most of these feelings, if you become aware of them, automatically disappear.<\/p>\n\n\n\n

If you fail to maintain awareness of your feelings, they can turn into desires. It\u2019s like starting a fire with flint. Just as a spark occurs when you strike two pieces of flint together, when your sense bases (sad\u0101yatana) encounter external stimuli, a spark occurs. This is what we call vedan\u0101, the feeling. The spark of vedan\u0101 is ignited from your karma. When a spark occurs, if you have eliminated all the fuel, then the fire doesn\u2019t spread further. Likewise, if you become aware of a feeling, a sense of liking or disliking might occur, but it does not turn into a desire. A feeling occurs, then disappears automatically.<\/p>\n\n\n\n

However, if you forget to maintain awareness of your feelings, then they can turn into desire, as when a fire is fueled by inflammable materials. A feeling turns into a craving in the 12 links of dependent origination. There are two types of craving: craving and aversion. Liking something is a craving, and disliking something is aversion. Depending on the feeling, the feeling of like turns into a craving, and the feeling of dislike turns into aversion.<\/p>\n\n\n\n

However, if you sense the feeling early enough, it can be more easily controlled. However, if you fail to recognize it early on and lose control, the anger will keep growing even if you are aware of it. But if you notice your feelings, it begins growing more slowly. Just like a parabolic motion in physics, the speed of growth slows down. That\u2019s how our mind works.<\/p>\n\n\n\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

Page 1 of 3 1 2 3
\n

If you say, \u201cMy husband is great,\u201d you will feel good. As you are living with a great person, others will respect you, too. However, if you say, \u201cMy husband is worse than an animal,\u201d others will think like this:<\/p>\n\n\n\n

\u201cIt\u2019s funny. As she is living with a man who is worse than an animal, she must be far worse.\u201d<\/p>\n\n\n\n

It is like cutting off your nose to spite your face. You end up hurting yourself more. Most of us live like that. Honestly, I can speak more frankly but I am afraid all of you might leave if I do that, so I am toning down what I say. Today, you asked me this question so I am telling you honestly. But the Buddha always spoke straightforwardly.<\/p>\n\n\n\n

If someone asked, \u201cHow can I be free from suffering?\u201d<\/p>\n\n\n\n

He said, \u201cGenerate the mind to help others instead of wanting to receive help.\u201d<\/p>\n\n\n\n

He meant that you should generate the mind to liberate unenlightened beings instead of asking him to liberate you. What does it mean to liberate? It means that you should love, understand, and help the other person. Understand, love, and help your husband or wife or child. Generate such a mind right now. Then there will be nothing to suffer from.<\/p>\n\n\n\n

But most of you hate the other person and suffer, giving reasons like, \u201cHe doesn\u2019t love me,\u2019 \u2018He doesn\u2019t understand me,\u2019 or \u2018He doesn\u2019t help me.\u2019 In fact, you don\u2019t have to pray to anyone. You just need to change your perspective. The Buddha shows this by silently performing his daily activities in Chapter 1 of the Diamond Sutra. But the audience doesn\u2019t understand, so Subhuti asks a question. The Buddha gives an answer in one sentence. But they don\u2019t understand, so he adds explanations, which becomes the next chapter. They still don\u2019t understand, so the Buddha adds more explanations. And the Diamond Sutra<\/em> draws out.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Let me ask you again. If you like a flower, will the flower be happy or will you be happy?<\/p>\n\n\n\n

Q<\/strong>: I\u2019ll be happy.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

P<\/strong>: You are right. If you ask, \u201cLord Buddha, what should I do to be happy?\u201d The Buddha says, \u201cLove the flower.\u201d Is it right or wrong?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s right.<\/p>\n\n\n\n

P<\/strong>: Is it difficult or easy?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s easy.<\/p>\n\n\n\n

P<\/strong>: Do you need to make an effort to do it, or is it true?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s true.<\/p>\n\n\n\n

P<\/strong>: If you actually put this into practice, you will know. When you think: \u201cWow, this flower is beautiful,\u201d you will feel good. You will experience this principle right away. So, the Buddha says:<\/p>\n\n\n\n

\u201cCome and see for yourself.\u201d<\/p>\n\n\n\n

It means his teaching is such that anybody can come and see. You just need to open your eyes to see it and there is no secret hidden in his closed fists. You can\u2019t see it only because your eyes are closed. When you open your eyes, you can see it. But when you actually try to open your eyes, you will find that it is not easy. Why? Is it because opening your eyes is difficult? Or because you are addicted just as you are addicted to smoking?<\/p>\n\n\n\n

Q<\/strong>: Because I am addicted.<\/p>\n\n\n\n

P<\/strong>: You are right, you are addicted so it is difficult. Even if you can\u2019t do it well, you don\u2019t need to blame yourself. You just need to see yourself:<\/p>\n\n\n\n

\u201cI am addicted to smoking.\u201d<\/p>\n\n\n\n

\u201cHating has become a habit.<\/p>\n\n\n\n

\u201cGetting angry has become a habit.\u201d<\/p>\n\n\n\n

Out of habit, you hate, get angry, or complain that things are difficult without realizing it. You\u2019ve formed these habits and lived accordingly. You need to break such habits. If you know that some food is harmful to your health, you shouldn\u2019t eat it no matter how good it is.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Break away from the addicted life. Your addiction is not limited to one or two things. Being addicted to all kinds of things, including food, clothing, brand products, perfume, alcohol, smoking, cars, dwellings, people, appearances, and so forth, you live frantically so there is no end to it. Therefore, I\u2019m telling you to let go of your addictions. You can be free from suffering only when you let go of your addictions.<\/p>\n\n\n\n

Even if I tell you, \u201cCome to your senses,\u201d you say: \u201cSunim doesn\u2019t understand the ways of the world. He says these because he is not married.\u201d Therefore, I just answer your questions and don\u2019t interfere in your life. I talk only when you ask questions. Today, you asked me a question, so I am obliged to give you an answer. And such a foolish question becomes a topic for this Dharma Q&A.<\/p>\n\n\n\n

If there had been only smart people around the Buddha, he wouldn\u2019t have had to give teachings. The Diamond Sutra<\/em> came to exist because people didn\u2019t understand and continued to ask questions. If they had been awakened immediately after watching the Buddha performing his daily activities as shown in Chapter 1, the sutra wouldn\u2019t have existed. Owing to Subhuti\u2019s questions, many people can hear the teachings today.<\/p>\n\n\n\n

Q<\/strong>: Thank you. Now I understand.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n","post_title":"How Can I Generate The Mind To Liberate Unenlightened Beings When I\u2019m Not Happy Myself?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-can-i-generate-the-mind-to-liberate-unenlightened-beings-when-im-not-happy-myself","to_ping":"","pinged":"","post_modified":"2024-07-03 18:18:54","post_modified_gmt":"2024-07-03 23:18:54","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19738","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19735,"post_author":"40","post_date":"2024-07-09 18:02:09","post_date_gmt":"2024-07-09 23:02:09","post_content":"\n

<\/p>\n\n\n\n

Q<\/strong>: \u201cHow do we deal with external stimuli if we want to live without agony?\u201d<\/p>\n\n\n\n

P<\/strong>: There\u2019s a story in the scriptures. Somebody asked the Buddha:<\/p>\n\n\n\n

\u2018When a bhikkhu meets a woman and he feels a certain desire, what should he do?\u2019<\/p>\n\n\n\n

The Buddha spoke of three stages of conduct.<\/p>\n\n\n\n

\u2018Do not meet a woman.\u2019<\/p>\n\n\n\n

\u2018But what if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Do not talk to her.\u2019<\/p>\n\n\n\n

\u2018What if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Maintain peace of mind.\u2019<\/p>\n\n\n\n

There are three ways to deal with external stimuli. First, try to stay away from them. This doesn\u2019t mean to run away from them; it means not creating the conditions that lead to external stimuli. There is a saying: \u2018When you see something, you react to it.\u2019 Unenlightened beings tend to be aroused by what they see, hear, or smell. You might like pizza or bread. If you don\u2019t smell pizza or bread, you don\u2019t think about it much. However, if you actually smell the aroma of pizza or bread by accident, you feel a craving for them. So, it\u2019s better try to avoid external stimuli, especially if you\u2019re a beginning practitioner.<\/p>\n\n\n\n

But what if you happen to be interested in her and do talk to her? Third, observe your mind: to observe your mind means to maintain your peace of mind.<\/p>\n\n\n\n

Q<\/strong>: How do we maintain peace of mind?<\/p>\n\n\n\n

In vipa\u015byan\u0101 meditation, we observe our feelings to maintain peace of mind. The first thing that reacts to external stimuli is feeling. Feelings are one of the five aggregates. You should be aware when you feel likes and dislikes, happiness and unhappiness. You might feel a slight fever in your body or your breathing might change. Most of these feelings, if you become aware of them, automatically disappear.<\/p>\n\n\n\n

If you fail to maintain awareness of your feelings, they can turn into desires. It\u2019s like starting a fire with flint. Just as a spark occurs when you strike two pieces of flint together, when your sense bases (sad\u0101yatana) encounter external stimuli, a spark occurs. This is what we call vedan\u0101, the feeling. The spark of vedan\u0101 is ignited from your karma. When a spark occurs, if you have eliminated all the fuel, then the fire doesn\u2019t spread further. Likewise, if you become aware of a feeling, a sense of liking or disliking might occur, but it does not turn into a desire. A feeling occurs, then disappears automatically.<\/p>\n\n\n\n

However, if you forget to maintain awareness of your feelings, then they can turn into desire, as when a fire is fueled by inflammable materials. A feeling turns into a craving in the 12 links of dependent origination. There are two types of craving: craving and aversion. Liking something is a craving, and disliking something is aversion. Depending on the feeling, the feeling of like turns into a craving, and the feeling of dislike turns into aversion.<\/p>\n\n\n\n

However, if you sense the feeling early enough, it can be more easily controlled. However, if you fail to recognize it early on and lose control, the anger will keep growing even if you are aware of it. But if you notice your feelings, it begins growing more slowly. Just like a parabolic motion in physics, the speed of growth slows down. That\u2019s how our mind works.<\/p>\n\n\n\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

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\n

P<\/strong>: To say that you should generate the mind to liberate all unenlightened beings means you should generate the mind to help others instead of wanting to receive help. You suffer because you think, \u201cMy husband doesn\u2019t understand me.\u201d This problem will be solved if you understand your husband. Instead of thinking, \u201cWhy doesn\u2019t the flower love me?\u201d you can love the flower. If you think, \u201cWow, the ocean is so beautiful,\u201d you\u2014not the ocean\u2014will feel good. If you think, \u201cWow, the mountain is so wonderful,\u201d you\u2014not the mountain\u2014will feel good.<\/p>\n\n\n\n

If you say, \u201cMy husband is great,\u201d you will feel good. As you are living with a great person, others will respect you, too. However, if you say, \u201cMy husband is worse than an animal,\u201d others will think like this:<\/p>\n\n\n\n

\u201cIt\u2019s funny. As she is living with a man who is worse than an animal, she must be far worse.\u201d<\/p>\n\n\n\n

It is like cutting off your nose to spite your face. You end up hurting yourself more. Most of us live like that. Honestly, I can speak more frankly but I am afraid all of you might leave if I do that, so I am toning down what I say. Today, you asked me this question so I am telling you honestly. But the Buddha always spoke straightforwardly.<\/p>\n\n\n\n

If someone asked, \u201cHow can I be free from suffering?\u201d<\/p>\n\n\n\n

He said, \u201cGenerate the mind to help others instead of wanting to receive help.\u201d<\/p>\n\n\n\n

He meant that you should generate the mind to liberate unenlightened beings instead of asking him to liberate you. What does it mean to liberate? It means that you should love, understand, and help the other person. Understand, love, and help your husband or wife or child. Generate such a mind right now. Then there will be nothing to suffer from.<\/p>\n\n\n\n

But most of you hate the other person and suffer, giving reasons like, \u201cHe doesn\u2019t love me,\u2019 \u2018He doesn\u2019t understand me,\u2019 or \u2018He doesn\u2019t help me.\u2019 In fact, you don\u2019t have to pray to anyone. You just need to change your perspective. The Buddha shows this by silently performing his daily activities in Chapter 1 of the Diamond Sutra. But the audience doesn\u2019t understand, so Subhuti asks a question. The Buddha gives an answer in one sentence. But they don\u2019t understand, so he adds explanations, which becomes the next chapter. They still don\u2019t understand, so the Buddha adds more explanations. And the Diamond Sutra<\/em> draws out.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Let me ask you again. If you like a flower, will the flower be happy or will you be happy?<\/p>\n\n\n\n

Q<\/strong>: I\u2019ll be happy.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

P<\/strong>: You are right. If you ask, \u201cLord Buddha, what should I do to be happy?\u201d The Buddha says, \u201cLove the flower.\u201d Is it right or wrong?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s right.<\/p>\n\n\n\n

P<\/strong>: Is it difficult or easy?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s easy.<\/p>\n\n\n\n

P<\/strong>: Do you need to make an effort to do it, or is it true?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s true.<\/p>\n\n\n\n

P<\/strong>: If you actually put this into practice, you will know. When you think: \u201cWow, this flower is beautiful,\u201d you will feel good. You will experience this principle right away. So, the Buddha says:<\/p>\n\n\n\n

\u201cCome and see for yourself.\u201d<\/p>\n\n\n\n

It means his teaching is such that anybody can come and see. You just need to open your eyes to see it and there is no secret hidden in his closed fists. You can\u2019t see it only because your eyes are closed. When you open your eyes, you can see it. But when you actually try to open your eyes, you will find that it is not easy. Why? Is it because opening your eyes is difficult? Or because you are addicted just as you are addicted to smoking?<\/p>\n\n\n\n

Q<\/strong>: Because I am addicted.<\/p>\n\n\n\n

P<\/strong>: You are right, you are addicted so it is difficult. Even if you can\u2019t do it well, you don\u2019t need to blame yourself. You just need to see yourself:<\/p>\n\n\n\n

\u201cI am addicted to smoking.\u201d<\/p>\n\n\n\n

\u201cHating has become a habit.<\/p>\n\n\n\n

\u201cGetting angry has become a habit.\u201d<\/p>\n\n\n\n

Out of habit, you hate, get angry, or complain that things are difficult without realizing it. You\u2019ve formed these habits and lived accordingly. You need to break such habits. If you know that some food is harmful to your health, you shouldn\u2019t eat it no matter how good it is.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Break away from the addicted life. Your addiction is not limited to one or two things. Being addicted to all kinds of things, including food, clothing, brand products, perfume, alcohol, smoking, cars, dwellings, people, appearances, and so forth, you live frantically so there is no end to it. Therefore, I\u2019m telling you to let go of your addictions. You can be free from suffering only when you let go of your addictions.<\/p>\n\n\n\n

Even if I tell you, \u201cCome to your senses,\u201d you say: \u201cSunim doesn\u2019t understand the ways of the world. He says these because he is not married.\u201d Therefore, I just answer your questions and don\u2019t interfere in your life. I talk only when you ask questions. Today, you asked me a question, so I am obliged to give you an answer. And such a foolish question becomes a topic for this Dharma Q&A.<\/p>\n\n\n\n

If there had been only smart people around the Buddha, he wouldn\u2019t have had to give teachings. The Diamond Sutra<\/em> came to exist because people didn\u2019t understand and continued to ask questions. If they had been awakened immediately after watching the Buddha performing his daily activities as shown in Chapter 1, the sutra wouldn\u2019t have existed. Owing to Subhuti\u2019s questions, many people can hear the teachings today.<\/p>\n\n\n\n

Q<\/strong>: Thank you. Now I understand.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n","post_title":"How Can I Generate The Mind To Liberate Unenlightened Beings When I\u2019m Not Happy Myself?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-can-i-generate-the-mind-to-liberate-unenlightened-beings-when-im-not-happy-myself","to_ping":"","pinged":"","post_modified":"2024-07-03 18:18:54","post_modified_gmt":"2024-07-03 23:18:54","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19738","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19735,"post_author":"40","post_date":"2024-07-09 18:02:09","post_date_gmt":"2024-07-09 23:02:09","post_content":"\n

<\/p>\n\n\n\n

Q<\/strong>: \u201cHow do we deal with external stimuli if we want to live without agony?\u201d<\/p>\n\n\n\n

P<\/strong>: There\u2019s a story in the scriptures. Somebody asked the Buddha:<\/p>\n\n\n\n

\u2018When a bhikkhu meets a woman and he feels a certain desire, what should he do?\u2019<\/p>\n\n\n\n

The Buddha spoke of three stages of conduct.<\/p>\n\n\n\n

\u2018Do not meet a woman.\u2019<\/p>\n\n\n\n

\u2018But what if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Do not talk to her.\u2019<\/p>\n\n\n\n

\u2018What if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Maintain peace of mind.\u2019<\/p>\n\n\n\n

There are three ways to deal with external stimuli. First, try to stay away from them. This doesn\u2019t mean to run away from them; it means not creating the conditions that lead to external stimuli. There is a saying: \u2018When you see something, you react to it.\u2019 Unenlightened beings tend to be aroused by what they see, hear, or smell. You might like pizza or bread. If you don\u2019t smell pizza or bread, you don\u2019t think about it much. However, if you actually smell the aroma of pizza or bread by accident, you feel a craving for them. So, it\u2019s better try to avoid external stimuli, especially if you\u2019re a beginning practitioner.<\/p>\n\n\n\n

But what if you happen to be interested in her and do talk to her? Third, observe your mind: to observe your mind means to maintain your peace of mind.<\/p>\n\n\n\n

Q<\/strong>: How do we maintain peace of mind?<\/p>\n\n\n\n

In vipa\u015byan\u0101 meditation, we observe our feelings to maintain peace of mind. The first thing that reacts to external stimuli is feeling. Feelings are one of the five aggregates. You should be aware when you feel likes and dislikes, happiness and unhappiness. You might feel a slight fever in your body or your breathing might change. Most of these feelings, if you become aware of them, automatically disappear.<\/p>\n\n\n\n

If you fail to maintain awareness of your feelings, they can turn into desires. It\u2019s like starting a fire with flint. Just as a spark occurs when you strike two pieces of flint together, when your sense bases (sad\u0101yatana) encounter external stimuli, a spark occurs. This is what we call vedan\u0101, the feeling. The spark of vedan\u0101 is ignited from your karma. When a spark occurs, if you have eliminated all the fuel, then the fire doesn\u2019t spread further. Likewise, if you become aware of a feeling, a sense of liking or disliking might occur, but it does not turn into a desire. A feeling occurs, then disappears automatically.<\/p>\n\n\n\n

However, if you forget to maintain awareness of your feelings, then they can turn into desire, as when a fire is fueled by inflammable materials. A feeling turns into a craving in the 12 links of dependent origination. There are two types of craving: craving and aversion. Liking something is a craving, and disliking something is aversion. Depending on the feeling, the feeling of like turns into a craving, and the feeling of dislike turns into aversion.<\/p>\n\n\n\n

However, if you sense the feeling early enough, it can be more easily controlled. However, if you fail to recognize it early on and lose control, the anger will keep growing even if you are aware of it. But if you notice your feelings, it begins growing more slowly. Just like a parabolic motion in physics, the speed of growth slows down. That\u2019s how our mind works.<\/p>\n\n\n\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

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\"alt\"\/<\/figure>\n\n\n\n

P<\/strong>: To say that you should generate the mind to liberate all unenlightened beings means you should generate the mind to help others instead of wanting to receive help. You suffer because you think, \u201cMy husband doesn\u2019t understand me.\u201d This problem will be solved if you understand your husband. Instead of thinking, \u201cWhy doesn\u2019t the flower love me?\u201d you can love the flower. If you think, \u201cWow, the ocean is so beautiful,\u201d you\u2014not the ocean\u2014will feel good. If you think, \u201cWow, the mountain is so wonderful,\u201d you\u2014not the mountain\u2014will feel good.<\/p>\n\n\n\n

If you say, \u201cMy husband is great,\u201d you will feel good. As you are living with a great person, others will respect you, too. However, if you say, \u201cMy husband is worse than an animal,\u201d others will think like this:<\/p>\n\n\n\n

\u201cIt\u2019s funny. As she is living with a man who is worse than an animal, she must be far worse.\u201d<\/p>\n\n\n\n

It is like cutting off your nose to spite your face. You end up hurting yourself more. Most of us live like that. Honestly, I can speak more frankly but I am afraid all of you might leave if I do that, so I am toning down what I say. Today, you asked me this question so I am telling you honestly. But the Buddha always spoke straightforwardly.<\/p>\n\n\n\n

If someone asked, \u201cHow can I be free from suffering?\u201d<\/p>\n\n\n\n

He said, \u201cGenerate the mind to help others instead of wanting to receive help.\u201d<\/p>\n\n\n\n

He meant that you should generate the mind to liberate unenlightened beings instead of asking him to liberate you. What does it mean to liberate? It means that you should love, understand, and help the other person. Understand, love, and help your husband or wife or child. Generate such a mind right now. Then there will be nothing to suffer from.<\/p>\n\n\n\n

But most of you hate the other person and suffer, giving reasons like, \u201cHe doesn\u2019t love me,\u2019 \u2018He doesn\u2019t understand me,\u2019 or \u2018He doesn\u2019t help me.\u2019 In fact, you don\u2019t have to pray to anyone. You just need to change your perspective. The Buddha shows this by silently performing his daily activities in Chapter 1 of the Diamond Sutra. But the audience doesn\u2019t understand, so Subhuti asks a question. The Buddha gives an answer in one sentence. But they don\u2019t understand, so he adds explanations, which becomes the next chapter. They still don\u2019t understand, so the Buddha adds more explanations. And the Diamond Sutra<\/em> draws out.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Let me ask you again. If you like a flower, will the flower be happy or will you be happy?<\/p>\n\n\n\n

Q<\/strong>: I\u2019ll be happy.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

P<\/strong>: You are right. If you ask, \u201cLord Buddha, what should I do to be happy?\u201d The Buddha says, \u201cLove the flower.\u201d Is it right or wrong?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s right.<\/p>\n\n\n\n

P<\/strong>: Is it difficult or easy?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s easy.<\/p>\n\n\n\n

P<\/strong>: Do you need to make an effort to do it, or is it true?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s true.<\/p>\n\n\n\n

P<\/strong>: If you actually put this into practice, you will know. When you think: \u201cWow, this flower is beautiful,\u201d you will feel good. You will experience this principle right away. So, the Buddha says:<\/p>\n\n\n\n

\u201cCome and see for yourself.\u201d<\/p>\n\n\n\n

It means his teaching is such that anybody can come and see. You just need to open your eyes to see it and there is no secret hidden in his closed fists. You can\u2019t see it only because your eyes are closed. When you open your eyes, you can see it. But when you actually try to open your eyes, you will find that it is not easy. Why? Is it because opening your eyes is difficult? Or because you are addicted just as you are addicted to smoking?<\/p>\n\n\n\n

Q<\/strong>: Because I am addicted.<\/p>\n\n\n\n

P<\/strong>: You are right, you are addicted so it is difficult. Even if you can\u2019t do it well, you don\u2019t need to blame yourself. You just need to see yourself:<\/p>\n\n\n\n

\u201cI am addicted to smoking.\u201d<\/p>\n\n\n\n

\u201cHating has become a habit.<\/p>\n\n\n\n

\u201cGetting angry has become a habit.\u201d<\/p>\n\n\n\n

Out of habit, you hate, get angry, or complain that things are difficult without realizing it. You\u2019ve formed these habits and lived accordingly. You need to break such habits. If you know that some food is harmful to your health, you shouldn\u2019t eat it no matter how good it is.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Break away from the addicted life. Your addiction is not limited to one or two things. Being addicted to all kinds of things, including food, clothing, brand products, perfume, alcohol, smoking, cars, dwellings, people, appearances, and so forth, you live frantically so there is no end to it. Therefore, I\u2019m telling you to let go of your addictions. You can be free from suffering only when you let go of your addictions.<\/p>\n\n\n\n

Even if I tell you, \u201cCome to your senses,\u201d you say: \u201cSunim doesn\u2019t understand the ways of the world. He says these because he is not married.\u201d Therefore, I just answer your questions and don\u2019t interfere in your life. I talk only when you ask questions. Today, you asked me a question, so I am obliged to give you an answer. And such a foolish question becomes a topic for this Dharma Q&A.<\/p>\n\n\n\n

If there had been only smart people around the Buddha, he wouldn\u2019t have had to give teachings. The Diamond Sutra<\/em> came to exist because people didn\u2019t understand and continued to ask questions. If they had been awakened immediately after watching the Buddha performing his daily activities as shown in Chapter 1, the sutra wouldn\u2019t have existed. Owing to Subhuti\u2019s questions, many people can hear the teachings today.<\/p>\n\n\n\n

Q<\/strong>: Thank you. Now I understand.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n","post_title":"How Can I Generate The Mind To Liberate Unenlightened Beings When I\u2019m Not Happy Myself?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-can-i-generate-the-mind-to-liberate-unenlightened-beings-when-im-not-happy-myself","to_ping":"","pinged":"","post_modified":"2024-07-03 18:18:54","post_modified_gmt":"2024-07-03 23:18:54","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19738","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19735,"post_author":"40","post_date":"2024-07-09 18:02:09","post_date_gmt":"2024-07-09 23:02:09","post_content":"\n

<\/p>\n\n\n\n

Q<\/strong>: \u201cHow do we deal with external stimuli if we want to live without agony?\u201d<\/p>\n\n\n\n

P<\/strong>: There\u2019s a story in the scriptures. Somebody asked the Buddha:<\/p>\n\n\n\n

\u2018When a bhikkhu meets a woman and he feels a certain desire, what should he do?\u2019<\/p>\n\n\n\n

The Buddha spoke of three stages of conduct.<\/p>\n\n\n\n

\u2018Do not meet a woman.\u2019<\/p>\n\n\n\n

\u2018But what if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Do not talk to her.\u2019<\/p>\n\n\n\n

\u2018What if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Maintain peace of mind.\u2019<\/p>\n\n\n\n

There are three ways to deal with external stimuli. First, try to stay away from them. This doesn\u2019t mean to run away from them; it means not creating the conditions that lead to external stimuli. There is a saying: \u2018When you see something, you react to it.\u2019 Unenlightened beings tend to be aroused by what they see, hear, or smell. You might like pizza or bread. If you don\u2019t smell pizza or bread, you don\u2019t think about it much. However, if you actually smell the aroma of pizza or bread by accident, you feel a craving for them. So, it\u2019s better try to avoid external stimuli, especially if you\u2019re a beginning practitioner.<\/p>\n\n\n\n

But what if you happen to be interested in her and do talk to her? Third, observe your mind: to observe your mind means to maintain your peace of mind.<\/p>\n\n\n\n

Q<\/strong>: How do we maintain peace of mind?<\/p>\n\n\n\n

In vipa\u015byan\u0101 meditation, we observe our feelings to maintain peace of mind. The first thing that reacts to external stimuli is feeling. Feelings are one of the five aggregates. You should be aware when you feel likes and dislikes, happiness and unhappiness. You might feel a slight fever in your body or your breathing might change. Most of these feelings, if you become aware of them, automatically disappear.<\/p>\n\n\n\n

If you fail to maintain awareness of your feelings, they can turn into desires. It\u2019s like starting a fire with flint. Just as a spark occurs when you strike two pieces of flint together, when your sense bases (sad\u0101yatana) encounter external stimuli, a spark occurs. This is what we call vedan\u0101, the feeling. The spark of vedan\u0101 is ignited from your karma. When a spark occurs, if you have eliminated all the fuel, then the fire doesn\u2019t spread further. Likewise, if you become aware of a feeling, a sense of liking or disliking might occur, but it does not turn into a desire. A feeling occurs, then disappears automatically.<\/p>\n\n\n\n

However, if you forget to maintain awareness of your feelings, then they can turn into desire, as when a fire is fueled by inflammable materials. A feeling turns into a craving in the 12 links of dependent origination. There are two types of craving: craving and aversion. Liking something is a craving, and disliking something is aversion. Depending on the feeling, the feeling of like turns into a craving, and the feeling of dislike turns into aversion.<\/p>\n\n\n\n

However, if you sense the feeling early enough, it can be more easily controlled. However, if you fail to recognize it early on and lose control, the anger will keep growing even if you are aware of it. But if you notice your feelings, it begins growing more slowly. Just like a parabolic motion in physics, the speed of growth slows down. That\u2019s how our mind works.<\/p>\n\n\n\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

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\n

Q<\/strong>: Yes.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

P<\/strong>: To say that you should generate the mind to liberate all unenlightened beings means you should generate the mind to help others instead of wanting to receive help. You suffer because you think, \u201cMy husband doesn\u2019t understand me.\u201d This problem will be solved if you understand your husband. Instead of thinking, \u201cWhy doesn\u2019t the flower love me?\u201d you can love the flower. If you think, \u201cWow, the ocean is so beautiful,\u201d you\u2014not the ocean\u2014will feel good. If you think, \u201cWow, the mountain is so wonderful,\u201d you\u2014not the mountain\u2014will feel good.<\/p>\n\n\n\n

If you say, \u201cMy husband is great,\u201d you will feel good. As you are living with a great person, others will respect you, too. However, if you say, \u201cMy husband is worse than an animal,\u201d others will think like this:<\/p>\n\n\n\n

\u201cIt\u2019s funny. As she is living with a man who is worse than an animal, she must be far worse.\u201d<\/p>\n\n\n\n

It is like cutting off your nose to spite your face. You end up hurting yourself more. Most of us live like that. Honestly, I can speak more frankly but I am afraid all of you might leave if I do that, so I am toning down what I say. Today, you asked me this question so I am telling you honestly. But the Buddha always spoke straightforwardly.<\/p>\n\n\n\n

If someone asked, \u201cHow can I be free from suffering?\u201d<\/p>\n\n\n\n

He said, \u201cGenerate the mind to help others instead of wanting to receive help.\u201d<\/p>\n\n\n\n

He meant that you should generate the mind to liberate unenlightened beings instead of asking him to liberate you. What does it mean to liberate? It means that you should love, understand, and help the other person. Understand, love, and help your husband or wife or child. Generate such a mind right now. Then there will be nothing to suffer from.<\/p>\n\n\n\n

But most of you hate the other person and suffer, giving reasons like, \u201cHe doesn\u2019t love me,\u2019 \u2018He doesn\u2019t understand me,\u2019 or \u2018He doesn\u2019t help me.\u2019 In fact, you don\u2019t have to pray to anyone. You just need to change your perspective. The Buddha shows this by silently performing his daily activities in Chapter 1 of the Diamond Sutra. But the audience doesn\u2019t understand, so Subhuti asks a question. The Buddha gives an answer in one sentence. But they don\u2019t understand, so he adds explanations, which becomes the next chapter. They still don\u2019t understand, so the Buddha adds more explanations. And the Diamond Sutra<\/em> draws out.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Let me ask you again. If you like a flower, will the flower be happy or will you be happy?<\/p>\n\n\n\n

Q<\/strong>: I\u2019ll be happy.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

P<\/strong>: You are right. If you ask, \u201cLord Buddha, what should I do to be happy?\u201d The Buddha says, \u201cLove the flower.\u201d Is it right or wrong?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s right.<\/p>\n\n\n\n

P<\/strong>: Is it difficult or easy?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s easy.<\/p>\n\n\n\n

P<\/strong>: Do you need to make an effort to do it, or is it true?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s true.<\/p>\n\n\n\n

P<\/strong>: If you actually put this into practice, you will know. When you think: \u201cWow, this flower is beautiful,\u201d you will feel good. You will experience this principle right away. So, the Buddha says:<\/p>\n\n\n\n

\u201cCome and see for yourself.\u201d<\/p>\n\n\n\n

It means his teaching is such that anybody can come and see. You just need to open your eyes to see it and there is no secret hidden in his closed fists. You can\u2019t see it only because your eyes are closed. When you open your eyes, you can see it. But when you actually try to open your eyes, you will find that it is not easy. Why? Is it because opening your eyes is difficult? Or because you are addicted just as you are addicted to smoking?<\/p>\n\n\n\n

Q<\/strong>: Because I am addicted.<\/p>\n\n\n\n

P<\/strong>: You are right, you are addicted so it is difficult. Even if you can\u2019t do it well, you don\u2019t need to blame yourself. You just need to see yourself:<\/p>\n\n\n\n

\u201cI am addicted to smoking.\u201d<\/p>\n\n\n\n

\u201cHating has become a habit.<\/p>\n\n\n\n

\u201cGetting angry has become a habit.\u201d<\/p>\n\n\n\n

Out of habit, you hate, get angry, or complain that things are difficult without realizing it. You\u2019ve formed these habits and lived accordingly. You need to break such habits. If you know that some food is harmful to your health, you shouldn\u2019t eat it no matter how good it is.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Break away from the addicted life. Your addiction is not limited to one or two things. Being addicted to all kinds of things, including food, clothing, brand products, perfume, alcohol, smoking, cars, dwellings, people, appearances, and so forth, you live frantically so there is no end to it. Therefore, I\u2019m telling you to let go of your addictions. You can be free from suffering only when you let go of your addictions.<\/p>\n\n\n\n

Even if I tell you, \u201cCome to your senses,\u201d you say: \u201cSunim doesn\u2019t understand the ways of the world. He says these because he is not married.\u201d Therefore, I just answer your questions and don\u2019t interfere in your life. I talk only when you ask questions. Today, you asked me a question, so I am obliged to give you an answer. And such a foolish question becomes a topic for this Dharma Q&A.<\/p>\n\n\n\n

If there had been only smart people around the Buddha, he wouldn\u2019t have had to give teachings. The Diamond Sutra<\/em> came to exist because people didn\u2019t understand and continued to ask questions. If they had been awakened immediately after watching the Buddha performing his daily activities as shown in Chapter 1, the sutra wouldn\u2019t have existed. Owing to Subhuti\u2019s questions, many people can hear the teachings today.<\/p>\n\n\n\n

Q<\/strong>: Thank you. Now I understand.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n","post_title":"How Can I Generate The Mind To Liberate Unenlightened Beings When I\u2019m Not Happy Myself?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-can-i-generate-the-mind-to-liberate-unenlightened-beings-when-im-not-happy-myself","to_ping":"","pinged":"","post_modified":"2024-07-03 18:18:54","post_modified_gmt":"2024-07-03 23:18:54","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19738","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19735,"post_author":"40","post_date":"2024-07-09 18:02:09","post_date_gmt":"2024-07-09 23:02:09","post_content":"\n

<\/p>\n\n\n\n

Q<\/strong>: \u201cHow do we deal with external stimuli if we want to live without agony?\u201d<\/p>\n\n\n\n

P<\/strong>: There\u2019s a story in the scriptures. Somebody asked the Buddha:<\/p>\n\n\n\n

\u2018When a bhikkhu meets a woman and he feels a certain desire, what should he do?\u2019<\/p>\n\n\n\n

The Buddha spoke of three stages of conduct.<\/p>\n\n\n\n

\u2018Do not meet a woman.\u2019<\/p>\n\n\n\n

\u2018But what if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Do not talk to her.\u2019<\/p>\n\n\n\n

\u2018What if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Maintain peace of mind.\u2019<\/p>\n\n\n\n

There are three ways to deal with external stimuli. First, try to stay away from them. This doesn\u2019t mean to run away from them; it means not creating the conditions that lead to external stimuli. There is a saying: \u2018When you see something, you react to it.\u2019 Unenlightened beings tend to be aroused by what they see, hear, or smell. You might like pizza or bread. If you don\u2019t smell pizza or bread, you don\u2019t think about it much. However, if you actually smell the aroma of pizza or bread by accident, you feel a craving for them. So, it\u2019s better try to avoid external stimuli, especially if you\u2019re a beginning practitioner.<\/p>\n\n\n\n

But what if you happen to be interested in her and do talk to her? Third, observe your mind: to observe your mind means to maintain your peace of mind.<\/p>\n\n\n\n

Q<\/strong>: How do we maintain peace of mind?<\/p>\n\n\n\n

In vipa\u015byan\u0101 meditation, we observe our feelings to maintain peace of mind. The first thing that reacts to external stimuli is feeling. Feelings are one of the five aggregates. You should be aware when you feel likes and dislikes, happiness and unhappiness. You might feel a slight fever in your body or your breathing might change. Most of these feelings, if you become aware of them, automatically disappear.<\/p>\n\n\n\n

If you fail to maintain awareness of your feelings, they can turn into desires. It\u2019s like starting a fire with flint. Just as a spark occurs when you strike two pieces of flint together, when your sense bases (sad\u0101yatana) encounter external stimuli, a spark occurs. This is what we call vedan\u0101, the feeling. The spark of vedan\u0101 is ignited from your karma. When a spark occurs, if you have eliminated all the fuel, then the fire doesn\u2019t spread further. Likewise, if you become aware of a feeling, a sense of liking or disliking might occur, but it does not turn into a desire. A feeling occurs, then disappears automatically.<\/p>\n\n\n\n

However, if you forget to maintain awareness of your feelings, then they can turn into desire, as when a fire is fueled by inflammable materials. A feeling turns into a craving in the 12 links of dependent origination. There are two types of craving: craving and aversion. Liking something is a craving, and disliking something is aversion. Depending on the feeling, the feeling of like turns into a craving, and the feeling of dislike turns into aversion.<\/p>\n\n\n\n

However, if you sense the feeling early enough, it can be more easily controlled. However, if you fail to recognize it early on and lose control, the anger will keep growing even if you are aware of it. But if you notice your feelings, it begins growing more slowly. Just like a parabolic motion in physics, the speed of growth slows down. That\u2019s how our mind works.<\/p>\n\n\n\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

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The conversation drags on. It is the same with the Diamond Sutra, which says all it has to say in Chapter 1, but the audience doesn\u2019t understand, so the explanations stretch to Chapter 32. Do you understand?<\/p>\n\n\n\n

Q<\/strong>: Yes.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

P<\/strong>: To say that you should generate the mind to liberate all unenlightened beings means you should generate the mind to help others instead of wanting to receive help. You suffer because you think, \u201cMy husband doesn\u2019t understand me.\u201d This problem will be solved if you understand your husband. Instead of thinking, \u201cWhy doesn\u2019t the flower love me?\u201d you can love the flower. If you think, \u201cWow, the ocean is so beautiful,\u201d you\u2014not the ocean\u2014will feel good. If you think, \u201cWow, the mountain is so wonderful,\u201d you\u2014not the mountain\u2014will feel good.<\/p>\n\n\n\n

If you say, \u201cMy husband is great,\u201d you will feel good. As you are living with a great person, others will respect you, too. However, if you say, \u201cMy husband is worse than an animal,\u201d others will think like this:<\/p>\n\n\n\n

\u201cIt\u2019s funny. As she is living with a man who is worse than an animal, she must be far worse.\u201d<\/p>\n\n\n\n

It is like cutting off your nose to spite your face. You end up hurting yourself more. Most of us live like that. Honestly, I can speak more frankly but I am afraid all of you might leave if I do that, so I am toning down what I say. Today, you asked me this question so I am telling you honestly. But the Buddha always spoke straightforwardly.<\/p>\n\n\n\n

If someone asked, \u201cHow can I be free from suffering?\u201d<\/p>\n\n\n\n

He said, \u201cGenerate the mind to help others instead of wanting to receive help.\u201d<\/p>\n\n\n\n

He meant that you should generate the mind to liberate unenlightened beings instead of asking him to liberate you. What does it mean to liberate? It means that you should love, understand, and help the other person. Understand, love, and help your husband or wife or child. Generate such a mind right now. Then there will be nothing to suffer from.<\/p>\n\n\n\n

But most of you hate the other person and suffer, giving reasons like, \u201cHe doesn\u2019t love me,\u2019 \u2018He doesn\u2019t understand me,\u2019 or \u2018He doesn\u2019t help me.\u2019 In fact, you don\u2019t have to pray to anyone. You just need to change your perspective. The Buddha shows this by silently performing his daily activities in Chapter 1 of the Diamond Sutra. But the audience doesn\u2019t understand, so Subhuti asks a question. The Buddha gives an answer in one sentence. But they don\u2019t understand, so he adds explanations, which becomes the next chapter. They still don\u2019t understand, so the Buddha adds more explanations. And the Diamond Sutra<\/em> draws out.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Let me ask you again. If you like a flower, will the flower be happy or will you be happy?<\/p>\n\n\n\n

Q<\/strong>: I\u2019ll be happy.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

P<\/strong>: You are right. If you ask, \u201cLord Buddha, what should I do to be happy?\u201d The Buddha says, \u201cLove the flower.\u201d Is it right or wrong?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s right.<\/p>\n\n\n\n

P<\/strong>: Is it difficult or easy?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s easy.<\/p>\n\n\n\n

P<\/strong>: Do you need to make an effort to do it, or is it true?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s true.<\/p>\n\n\n\n

P<\/strong>: If you actually put this into practice, you will know. When you think: \u201cWow, this flower is beautiful,\u201d you will feel good. You will experience this principle right away. So, the Buddha says:<\/p>\n\n\n\n

\u201cCome and see for yourself.\u201d<\/p>\n\n\n\n

It means his teaching is such that anybody can come and see. You just need to open your eyes to see it and there is no secret hidden in his closed fists. You can\u2019t see it only because your eyes are closed. When you open your eyes, you can see it. But when you actually try to open your eyes, you will find that it is not easy. Why? Is it because opening your eyes is difficult? Or because you are addicted just as you are addicted to smoking?<\/p>\n\n\n\n

Q<\/strong>: Because I am addicted.<\/p>\n\n\n\n

P<\/strong>: You are right, you are addicted so it is difficult. Even if you can\u2019t do it well, you don\u2019t need to blame yourself. You just need to see yourself:<\/p>\n\n\n\n

\u201cI am addicted to smoking.\u201d<\/p>\n\n\n\n

\u201cHating has become a habit.<\/p>\n\n\n\n

\u201cGetting angry has become a habit.\u201d<\/p>\n\n\n\n

Out of habit, you hate, get angry, or complain that things are difficult without realizing it. You\u2019ve formed these habits and lived accordingly. You need to break such habits. If you know that some food is harmful to your health, you shouldn\u2019t eat it no matter how good it is.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Break away from the addicted life. Your addiction is not limited to one or two things. Being addicted to all kinds of things, including food, clothing, brand products, perfume, alcohol, smoking, cars, dwellings, people, appearances, and so forth, you live frantically so there is no end to it. Therefore, I\u2019m telling you to let go of your addictions. You can be free from suffering only when you let go of your addictions.<\/p>\n\n\n\n

Even if I tell you, \u201cCome to your senses,\u201d you say: \u201cSunim doesn\u2019t understand the ways of the world. He says these because he is not married.\u201d Therefore, I just answer your questions and don\u2019t interfere in your life. I talk only when you ask questions. Today, you asked me a question, so I am obliged to give you an answer. And such a foolish question becomes a topic for this Dharma Q&A.<\/p>\n\n\n\n

If there had been only smart people around the Buddha, he wouldn\u2019t have had to give teachings. The Diamond Sutra<\/em> came to exist because people didn\u2019t understand and continued to ask questions. If they had been awakened immediately after watching the Buddha performing his daily activities as shown in Chapter 1, the sutra wouldn\u2019t have existed. Owing to Subhuti\u2019s questions, many people can hear the teachings today.<\/p>\n\n\n\n

Q<\/strong>: Thank you. Now I understand.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n","post_title":"How Can I Generate The Mind To Liberate Unenlightened Beings When I\u2019m Not Happy Myself?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-can-i-generate-the-mind-to-liberate-unenlightened-beings-when-im-not-happy-myself","to_ping":"","pinged":"","post_modified":"2024-07-03 18:18:54","post_modified_gmt":"2024-07-03 23:18:54","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19738","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19735,"post_author":"40","post_date":"2024-07-09 18:02:09","post_date_gmt":"2024-07-09 23:02:09","post_content":"\n

<\/p>\n\n\n\n

Q<\/strong>: \u201cHow do we deal with external stimuli if we want to live without agony?\u201d<\/p>\n\n\n\n

P<\/strong>: There\u2019s a story in the scriptures. Somebody asked the Buddha:<\/p>\n\n\n\n

\u2018When a bhikkhu meets a woman and he feels a certain desire, what should he do?\u2019<\/p>\n\n\n\n

The Buddha spoke of three stages of conduct.<\/p>\n\n\n\n

\u2018Do not meet a woman.\u2019<\/p>\n\n\n\n

\u2018But what if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Do not talk to her.\u2019<\/p>\n\n\n\n

\u2018What if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Maintain peace of mind.\u2019<\/p>\n\n\n\n

There are three ways to deal with external stimuli. First, try to stay away from them. This doesn\u2019t mean to run away from them; it means not creating the conditions that lead to external stimuli. There is a saying: \u2018When you see something, you react to it.\u2019 Unenlightened beings tend to be aroused by what they see, hear, or smell. You might like pizza or bread. If you don\u2019t smell pizza or bread, you don\u2019t think about it much. However, if you actually smell the aroma of pizza or bread by accident, you feel a craving for them. So, it\u2019s better try to avoid external stimuli, especially if you\u2019re a beginning practitioner.<\/p>\n\n\n\n

But what if you happen to be interested in her and do talk to her? Third, observe your mind: to observe your mind means to maintain your peace of mind.<\/p>\n\n\n\n

Q<\/strong>: How do we maintain peace of mind?<\/p>\n\n\n\n

In vipa\u015byan\u0101 meditation, we observe our feelings to maintain peace of mind. The first thing that reacts to external stimuli is feeling. Feelings are one of the five aggregates. You should be aware when you feel likes and dislikes, happiness and unhappiness. You might feel a slight fever in your body or your breathing might change. Most of these feelings, if you become aware of them, automatically disappear.<\/p>\n\n\n\n

If you fail to maintain awareness of your feelings, they can turn into desires. It\u2019s like starting a fire with flint. Just as a spark occurs when you strike two pieces of flint together, when your sense bases (sad\u0101yatana) encounter external stimuli, a spark occurs. This is what we call vedan\u0101, the feeling. The spark of vedan\u0101 is ignited from your karma. When a spark occurs, if you have eliminated all the fuel, then the fire doesn\u2019t spread further. Likewise, if you become aware of a feeling, a sense of liking or disliking might occur, but it does not turn into a desire. A feeling occurs, then disappears automatically.<\/p>\n\n\n\n

However, if you forget to maintain awareness of your feelings, then they can turn into desire, as when a fire is fueled by inflammable materials. A feeling turns into a craving in the 12 links of dependent origination. There are two types of craving: craving and aversion. Liking something is a craving, and disliking something is aversion. Depending on the feeling, the feeling of like turns into a craving, and the feeling of dislike turns into aversion.<\/p>\n\n\n\n

However, if you sense the feeling early enough, it can be more easily controlled. However, if you fail to recognize it early on and lose control, the anger will keep growing even if you are aware of it. But if you notice your feelings, it begins growing more slowly. Just like a parabolic motion in physics, the speed of growth slows down. That\u2019s how our mind works.<\/p>\n\n\n\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

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\n

\u201cIt is still bad for your health.<\/p>\n\n\n\n

The conversation drags on. It is the same with the Diamond Sutra, which says all it has to say in Chapter 1, but the audience doesn\u2019t understand, so the explanations stretch to Chapter 32. Do you understand?<\/p>\n\n\n\n

Q<\/strong>: Yes.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

P<\/strong>: To say that you should generate the mind to liberate all unenlightened beings means you should generate the mind to help others instead of wanting to receive help. You suffer because you think, \u201cMy husband doesn\u2019t understand me.\u201d This problem will be solved if you understand your husband. Instead of thinking, \u201cWhy doesn\u2019t the flower love me?\u201d you can love the flower. If you think, \u201cWow, the ocean is so beautiful,\u201d you\u2014not the ocean\u2014will feel good. If you think, \u201cWow, the mountain is so wonderful,\u201d you\u2014not the mountain\u2014will feel good.<\/p>\n\n\n\n

If you say, \u201cMy husband is great,\u201d you will feel good. As you are living with a great person, others will respect you, too. However, if you say, \u201cMy husband is worse than an animal,\u201d others will think like this:<\/p>\n\n\n\n

\u201cIt\u2019s funny. As she is living with a man who is worse than an animal, she must be far worse.\u201d<\/p>\n\n\n\n

It is like cutting off your nose to spite your face. You end up hurting yourself more. Most of us live like that. Honestly, I can speak more frankly but I am afraid all of you might leave if I do that, so I am toning down what I say. Today, you asked me this question so I am telling you honestly. But the Buddha always spoke straightforwardly.<\/p>\n\n\n\n

If someone asked, \u201cHow can I be free from suffering?\u201d<\/p>\n\n\n\n

He said, \u201cGenerate the mind to help others instead of wanting to receive help.\u201d<\/p>\n\n\n\n

He meant that you should generate the mind to liberate unenlightened beings instead of asking him to liberate you. What does it mean to liberate? It means that you should love, understand, and help the other person. Understand, love, and help your husband or wife or child. Generate such a mind right now. Then there will be nothing to suffer from.<\/p>\n\n\n\n

But most of you hate the other person and suffer, giving reasons like, \u201cHe doesn\u2019t love me,\u2019 \u2018He doesn\u2019t understand me,\u2019 or \u2018He doesn\u2019t help me.\u2019 In fact, you don\u2019t have to pray to anyone. You just need to change your perspective. The Buddha shows this by silently performing his daily activities in Chapter 1 of the Diamond Sutra. But the audience doesn\u2019t understand, so Subhuti asks a question. The Buddha gives an answer in one sentence. But they don\u2019t understand, so he adds explanations, which becomes the next chapter. They still don\u2019t understand, so the Buddha adds more explanations. And the Diamond Sutra<\/em> draws out.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Let me ask you again. If you like a flower, will the flower be happy or will you be happy?<\/p>\n\n\n\n

Q<\/strong>: I\u2019ll be happy.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

P<\/strong>: You are right. If you ask, \u201cLord Buddha, what should I do to be happy?\u201d The Buddha says, \u201cLove the flower.\u201d Is it right or wrong?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s right.<\/p>\n\n\n\n

P<\/strong>: Is it difficult or easy?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s easy.<\/p>\n\n\n\n

P<\/strong>: Do you need to make an effort to do it, or is it true?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s true.<\/p>\n\n\n\n

P<\/strong>: If you actually put this into practice, you will know. When you think: \u201cWow, this flower is beautiful,\u201d you will feel good. You will experience this principle right away. So, the Buddha says:<\/p>\n\n\n\n

\u201cCome and see for yourself.\u201d<\/p>\n\n\n\n

It means his teaching is such that anybody can come and see. You just need to open your eyes to see it and there is no secret hidden in his closed fists. You can\u2019t see it only because your eyes are closed. When you open your eyes, you can see it. But when you actually try to open your eyes, you will find that it is not easy. Why? Is it because opening your eyes is difficult? Or because you are addicted just as you are addicted to smoking?<\/p>\n\n\n\n

Q<\/strong>: Because I am addicted.<\/p>\n\n\n\n

P<\/strong>: You are right, you are addicted so it is difficult. Even if you can\u2019t do it well, you don\u2019t need to blame yourself. You just need to see yourself:<\/p>\n\n\n\n

\u201cI am addicted to smoking.\u201d<\/p>\n\n\n\n

\u201cHating has become a habit.<\/p>\n\n\n\n

\u201cGetting angry has become a habit.\u201d<\/p>\n\n\n\n

Out of habit, you hate, get angry, or complain that things are difficult without realizing it. You\u2019ve formed these habits and lived accordingly. You need to break such habits. If you know that some food is harmful to your health, you shouldn\u2019t eat it no matter how good it is.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Break away from the addicted life. Your addiction is not limited to one or two things. Being addicted to all kinds of things, including food, clothing, brand products, perfume, alcohol, smoking, cars, dwellings, people, appearances, and so forth, you live frantically so there is no end to it. Therefore, I\u2019m telling you to let go of your addictions. You can be free from suffering only when you let go of your addictions.<\/p>\n\n\n\n

Even if I tell you, \u201cCome to your senses,\u201d you say: \u201cSunim doesn\u2019t understand the ways of the world. He says these because he is not married.\u201d Therefore, I just answer your questions and don\u2019t interfere in your life. I talk only when you ask questions. Today, you asked me a question, so I am obliged to give you an answer. And such a foolish question becomes a topic for this Dharma Q&A.<\/p>\n\n\n\n

If there had been only smart people around the Buddha, he wouldn\u2019t have had to give teachings. The Diamond Sutra<\/em> came to exist because people didn\u2019t understand and continued to ask questions. If they had been awakened immediately after watching the Buddha performing his daily activities as shown in Chapter 1, the sutra wouldn\u2019t have existed. Owing to Subhuti\u2019s questions, many people can hear the teachings today.<\/p>\n\n\n\n

Q<\/strong>: Thank you. Now I understand.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n","post_title":"How Can I Generate The Mind To Liberate Unenlightened Beings When I\u2019m Not Happy Myself?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-can-i-generate-the-mind-to-liberate-unenlightened-beings-when-im-not-happy-myself","to_ping":"","pinged":"","post_modified":"2024-07-03 18:18:54","post_modified_gmt":"2024-07-03 23:18:54","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19738","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19735,"post_author":"40","post_date":"2024-07-09 18:02:09","post_date_gmt":"2024-07-09 23:02:09","post_content":"\n

<\/p>\n\n\n\n

Q<\/strong>: \u201cHow do we deal with external stimuli if we want to live without agony?\u201d<\/p>\n\n\n\n

P<\/strong>: There\u2019s a story in the scriptures. Somebody asked the Buddha:<\/p>\n\n\n\n

\u2018When a bhikkhu meets a woman and he feels a certain desire, what should he do?\u2019<\/p>\n\n\n\n

The Buddha spoke of three stages of conduct.<\/p>\n\n\n\n

\u2018Do not meet a woman.\u2019<\/p>\n\n\n\n

\u2018But what if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Do not talk to her.\u2019<\/p>\n\n\n\n

\u2018What if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Maintain peace of mind.\u2019<\/p>\n\n\n\n

There are three ways to deal with external stimuli. First, try to stay away from them. This doesn\u2019t mean to run away from them; it means not creating the conditions that lead to external stimuli. There is a saying: \u2018When you see something, you react to it.\u2019 Unenlightened beings tend to be aroused by what they see, hear, or smell. You might like pizza or bread. If you don\u2019t smell pizza or bread, you don\u2019t think about it much. However, if you actually smell the aroma of pizza or bread by accident, you feel a craving for them. So, it\u2019s better try to avoid external stimuli, especially if you\u2019re a beginning practitioner.<\/p>\n\n\n\n

But what if you happen to be interested in her and do talk to her? Third, observe your mind: to observe your mind means to maintain your peace of mind.<\/p>\n\n\n\n

Q<\/strong>: How do we maintain peace of mind?<\/p>\n\n\n\n

In vipa\u015byan\u0101 meditation, we observe our feelings to maintain peace of mind. The first thing that reacts to external stimuli is feeling. Feelings are one of the five aggregates. You should be aware when you feel likes and dislikes, happiness and unhappiness. You might feel a slight fever in your body or your breathing might change. Most of these feelings, if you become aware of them, automatically disappear.<\/p>\n\n\n\n

If you fail to maintain awareness of your feelings, they can turn into desires. It\u2019s like starting a fire with flint. Just as a spark occurs when you strike two pieces of flint together, when your sense bases (sad\u0101yatana) encounter external stimuli, a spark occurs. This is what we call vedan\u0101, the feeling. The spark of vedan\u0101 is ignited from your karma. When a spark occurs, if you have eliminated all the fuel, then the fire doesn\u2019t spread further. Likewise, if you become aware of a feeling, a sense of liking or disliking might occur, but it does not turn into a desire. A feeling occurs, then disappears automatically.<\/p>\n\n\n\n

However, if you forget to maintain awareness of your feelings, then they can turn into desire, as when a fire is fueled by inflammable materials. A feeling turns into a craving in the 12 links of dependent origination. There are two types of craving: craving and aversion. Liking something is a craving, and disliking something is aversion. Depending on the feeling, the feeling of like turns into a craving, and the feeling of dislike turns into aversion.<\/p>\n\n\n\n

However, if you sense the feeling early enough, it can be more easily controlled. However, if you fail to recognize it early on and lose control, the anger will keep growing even if you are aware of it. But if you notice your feelings, it begins growing more slowly. Just like a parabolic motion in physics, the speed of growth slows down. That\u2019s how our mind works.<\/p>\n\n\n\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

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\n

\u201cBut can I smoke just a little?<\/p>\n\n\n\n

\u201cIt is still bad for your health.<\/p>\n\n\n\n

The conversation drags on. It is the same with the Diamond Sutra, which says all it has to say in Chapter 1, but the audience doesn\u2019t understand, so the explanations stretch to Chapter 32. Do you understand?<\/p>\n\n\n\n

Q<\/strong>: Yes.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

P<\/strong>: To say that you should generate the mind to liberate all unenlightened beings means you should generate the mind to help others instead of wanting to receive help. You suffer because you think, \u201cMy husband doesn\u2019t understand me.\u201d This problem will be solved if you understand your husband. Instead of thinking, \u201cWhy doesn\u2019t the flower love me?\u201d you can love the flower. If you think, \u201cWow, the ocean is so beautiful,\u201d you\u2014not the ocean\u2014will feel good. If you think, \u201cWow, the mountain is so wonderful,\u201d you\u2014not the mountain\u2014will feel good.<\/p>\n\n\n\n

If you say, \u201cMy husband is great,\u201d you will feel good. As you are living with a great person, others will respect you, too. However, if you say, \u201cMy husband is worse than an animal,\u201d others will think like this:<\/p>\n\n\n\n

\u201cIt\u2019s funny. As she is living with a man who is worse than an animal, she must be far worse.\u201d<\/p>\n\n\n\n

It is like cutting off your nose to spite your face. You end up hurting yourself more. Most of us live like that. Honestly, I can speak more frankly but I am afraid all of you might leave if I do that, so I am toning down what I say. Today, you asked me this question so I am telling you honestly. But the Buddha always spoke straightforwardly.<\/p>\n\n\n\n

If someone asked, \u201cHow can I be free from suffering?\u201d<\/p>\n\n\n\n

He said, \u201cGenerate the mind to help others instead of wanting to receive help.\u201d<\/p>\n\n\n\n

He meant that you should generate the mind to liberate unenlightened beings instead of asking him to liberate you. What does it mean to liberate? It means that you should love, understand, and help the other person. Understand, love, and help your husband or wife or child. Generate such a mind right now. Then there will be nothing to suffer from.<\/p>\n\n\n\n

But most of you hate the other person and suffer, giving reasons like, \u201cHe doesn\u2019t love me,\u2019 \u2018He doesn\u2019t understand me,\u2019 or \u2018He doesn\u2019t help me.\u2019 In fact, you don\u2019t have to pray to anyone. You just need to change your perspective. The Buddha shows this by silently performing his daily activities in Chapter 1 of the Diamond Sutra. But the audience doesn\u2019t understand, so Subhuti asks a question. The Buddha gives an answer in one sentence. But they don\u2019t understand, so he adds explanations, which becomes the next chapter. They still don\u2019t understand, so the Buddha adds more explanations. And the Diamond Sutra<\/em> draws out.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Let me ask you again. If you like a flower, will the flower be happy or will you be happy?<\/p>\n\n\n\n

Q<\/strong>: I\u2019ll be happy.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

P<\/strong>: You are right. If you ask, \u201cLord Buddha, what should I do to be happy?\u201d The Buddha says, \u201cLove the flower.\u201d Is it right or wrong?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s right.<\/p>\n\n\n\n

P<\/strong>: Is it difficult or easy?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s easy.<\/p>\n\n\n\n

P<\/strong>: Do you need to make an effort to do it, or is it true?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s true.<\/p>\n\n\n\n

P<\/strong>: If you actually put this into practice, you will know. When you think: \u201cWow, this flower is beautiful,\u201d you will feel good. You will experience this principle right away. So, the Buddha says:<\/p>\n\n\n\n

\u201cCome and see for yourself.\u201d<\/p>\n\n\n\n

It means his teaching is such that anybody can come and see. You just need to open your eyes to see it and there is no secret hidden in his closed fists. You can\u2019t see it only because your eyes are closed. When you open your eyes, you can see it. But when you actually try to open your eyes, you will find that it is not easy. Why? Is it because opening your eyes is difficult? Or because you are addicted just as you are addicted to smoking?<\/p>\n\n\n\n

Q<\/strong>: Because I am addicted.<\/p>\n\n\n\n

P<\/strong>: You are right, you are addicted so it is difficult. Even if you can\u2019t do it well, you don\u2019t need to blame yourself. You just need to see yourself:<\/p>\n\n\n\n

\u201cI am addicted to smoking.\u201d<\/p>\n\n\n\n

\u201cHating has become a habit.<\/p>\n\n\n\n

\u201cGetting angry has become a habit.\u201d<\/p>\n\n\n\n

Out of habit, you hate, get angry, or complain that things are difficult without realizing it. You\u2019ve formed these habits and lived accordingly. You need to break such habits. If you know that some food is harmful to your health, you shouldn\u2019t eat it no matter how good it is.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Break away from the addicted life. Your addiction is not limited to one or two things. Being addicted to all kinds of things, including food, clothing, brand products, perfume, alcohol, smoking, cars, dwellings, people, appearances, and so forth, you live frantically so there is no end to it. Therefore, I\u2019m telling you to let go of your addictions. You can be free from suffering only when you let go of your addictions.<\/p>\n\n\n\n

Even if I tell you, \u201cCome to your senses,\u201d you say: \u201cSunim doesn\u2019t understand the ways of the world. He says these because he is not married.\u201d Therefore, I just answer your questions and don\u2019t interfere in your life. I talk only when you ask questions. Today, you asked me a question, so I am obliged to give you an answer. And such a foolish question becomes a topic for this Dharma Q&A.<\/p>\n\n\n\n

If there had been only smart people around the Buddha, he wouldn\u2019t have had to give teachings. The Diamond Sutra<\/em> came to exist because people didn\u2019t understand and continued to ask questions. If they had been awakened immediately after watching the Buddha performing his daily activities as shown in Chapter 1, the sutra wouldn\u2019t have existed. Owing to Subhuti\u2019s questions, many people can hear the teachings today.<\/p>\n\n\n\n

Q<\/strong>: Thank you. Now I understand.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n","post_title":"How Can I Generate The Mind To Liberate Unenlightened Beings When I\u2019m Not Happy Myself?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-can-i-generate-the-mind-to-liberate-unenlightened-beings-when-im-not-happy-myself","to_ping":"","pinged":"","post_modified":"2024-07-03 18:18:54","post_modified_gmt":"2024-07-03 23:18:54","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19738","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19735,"post_author":"40","post_date":"2024-07-09 18:02:09","post_date_gmt":"2024-07-09 23:02:09","post_content":"\n

<\/p>\n\n\n\n

Q<\/strong>: \u201cHow do we deal with external stimuli if we want to live without agony?\u201d<\/p>\n\n\n\n

P<\/strong>: There\u2019s a story in the scriptures. Somebody asked the Buddha:<\/p>\n\n\n\n

\u2018When a bhikkhu meets a woman and he feels a certain desire, what should he do?\u2019<\/p>\n\n\n\n

The Buddha spoke of three stages of conduct.<\/p>\n\n\n\n

\u2018Do not meet a woman.\u2019<\/p>\n\n\n\n

\u2018But what if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Do not talk to her.\u2019<\/p>\n\n\n\n

\u2018What if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Maintain peace of mind.\u2019<\/p>\n\n\n\n

There are three ways to deal with external stimuli. First, try to stay away from them. This doesn\u2019t mean to run away from them; it means not creating the conditions that lead to external stimuli. There is a saying: \u2018When you see something, you react to it.\u2019 Unenlightened beings tend to be aroused by what they see, hear, or smell. You might like pizza or bread. If you don\u2019t smell pizza or bread, you don\u2019t think about it much. However, if you actually smell the aroma of pizza or bread by accident, you feel a craving for them. So, it\u2019s better try to avoid external stimuli, especially if you\u2019re a beginning practitioner.<\/p>\n\n\n\n

But what if you happen to be interested in her and do talk to her? Third, observe your mind: to observe your mind means to maintain your peace of mind.<\/p>\n\n\n\n

Q<\/strong>: How do we maintain peace of mind?<\/p>\n\n\n\n

In vipa\u015byan\u0101 meditation, we observe our feelings to maintain peace of mind. The first thing that reacts to external stimuli is feeling. Feelings are one of the five aggregates. You should be aware when you feel likes and dislikes, happiness and unhappiness. You might feel a slight fever in your body or your breathing might change. Most of these feelings, if you become aware of them, automatically disappear.<\/p>\n\n\n\n

If you fail to maintain awareness of your feelings, they can turn into desires. It\u2019s like starting a fire with flint. Just as a spark occurs when you strike two pieces of flint together, when your sense bases (sad\u0101yatana) encounter external stimuli, a spark occurs. This is what we call vedan\u0101, the feeling. The spark of vedan\u0101 is ignited from your karma. When a spark occurs, if you have eliminated all the fuel, then the fire doesn\u2019t spread further. Likewise, if you become aware of a feeling, a sense of liking or disliking might occur, but it does not turn into a desire. A feeling occurs, then disappears automatically.<\/p>\n\n\n\n

However, if you forget to maintain awareness of your feelings, then they can turn into desire, as when a fire is fueled by inflammable materials. A feeling turns into a craving in the 12 links of dependent origination. There are two types of craving: craving and aversion. Liking something is a craving, and disliking something is aversion. Depending on the feeling, the feeling of like turns into a craving, and the feeling of dislike turns into aversion.<\/p>\n\n\n\n

However, if you sense the feeling early enough, it can be more easily controlled. However, if you fail to recognize it early on and lose control, the anger will keep growing even if you are aware of it. But if you notice your feelings, it begins growing more slowly. Just like a parabolic motion in physics, the speed of growth slows down. That\u2019s how our mind works.<\/p>\n\n\n\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

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\n

\u201cEven a little is not good.<\/p>\n\n\n\n

\u201cBut can I smoke just a little?<\/p>\n\n\n\n

\u201cIt is still bad for your health.<\/p>\n\n\n\n

The conversation drags on. It is the same with the Diamond Sutra, which says all it has to say in Chapter 1, but the audience doesn\u2019t understand, so the explanations stretch to Chapter 32. Do you understand?<\/p>\n\n\n\n

Q<\/strong>: Yes.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

P<\/strong>: To say that you should generate the mind to liberate all unenlightened beings means you should generate the mind to help others instead of wanting to receive help. You suffer because you think, \u201cMy husband doesn\u2019t understand me.\u201d This problem will be solved if you understand your husband. Instead of thinking, \u201cWhy doesn\u2019t the flower love me?\u201d you can love the flower. If you think, \u201cWow, the ocean is so beautiful,\u201d you\u2014not the ocean\u2014will feel good. If you think, \u201cWow, the mountain is so wonderful,\u201d you\u2014not the mountain\u2014will feel good.<\/p>\n\n\n\n

If you say, \u201cMy husband is great,\u201d you will feel good. As you are living with a great person, others will respect you, too. However, if you say, \u201cMy husband is worse than an animal,\u201d others will think like this:<\/p>\n\n\n\n

\u201cIt\u2019s funny. As she is living with a man who is worse than an animal, she must be far worse.\u201d<\/p>\n\n\n\n

It is like cutting off your nose to spite your face. You end up hurting yourself more. Most of us live like that. Honestly, I can speak more frankly but I am afraid all of you might leave if I do that, so I am toning down what I say. Today, you asked me this question so I am telling you honestly. But the Buddha always spoke straightforwardly.<\/p>\n\n\n\n

If someone asked, \u201cHow can I be free from suffering?\u201d<\/p>\n\n\n\n

He said, \u201cGenerate the mind to help others instead of wanting to receive help.\u201d<\/p>\n\n\n\n

He meant that you should generate the mind to liberate unenlightened beings instead of asking him to liberate you. What does it mean to liberate? It means that you should love, understand, and help the other person. Understand, love, and help your husband or wife or child. Generate such a mind right now. Then there will be nothing to suffer from.<\/p>\n\n\n\n

But most of you hate the other person and suffer, giving reasons like, \u201cHe doesn\u2019t love me,\u2019 \u2018He doesn\u2019t understand me,\u2019 or \u2018He doesn\u2019t help me.\u2019 In fact, you don\u2019t have to pray to anyone. You just need to change your perspective. The Buddha shows this by silently performing his daily activities in Chapter 1 of the Diamond Sutra. But the audience doesn\u2019t understand, so Subhuti asks a question. The Buddha gives an answer in one sentence. But they don\u2019t understand, so he adds explanations, which becomes the next chapter. They still don\u2019t understand, so the Buddha adds more explanations. And the Diamond Sutra<\/em> draws out.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Let me ask you again. If you like a flower, will the flower be happy or will you be happy?<\/p>\n\n\n\n

Q<\/strong>: I\u2019ll be happy.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

P<\/strong>: You are right. If you ask, \u201cLord Buddha, what should I do to be happy?\u201d The Buddha says, \u201cLove the flower.\u201d Is it right or wrong?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s right.<\/p>\n\n\n\n

P<\/strong>: Is it difficult or easy?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s easy.<\/p>\n\n\n\n

P<\/strong>: Do you need to make an effort to do it, or is it true?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s true.<\/p>\n\n\n\n

P<\/strong>: If you actually put this into practice, you will know. When you think: \u201cWow, this flower is beautiful,\u201d you will feel good. You will experience this principle right away. So, the Buddha says:<\/p>\n\n\n\n

\u201cCome and see for yourself.\u201d<\/p>\n\n\n\n

It means his teaching is such that anybody can come and see. You just need to open your eyes to see it and there is no secret hidden in his closed fists. You can\u2019t see it only because your eyes are closed. When you open your eyes, you can see it. But when you actually try to open your eyes, you will find that it is not easy. Why? Is it because opening your eyes is difficult? Or because you are addicted just as you are addicted to smoking?<\/p>\n\n\n\n

Q<\/strong>: Because I am addicted.<\/p>\n\n\n\n

P<\/strong>: You are right, you are addicted so it is difficult. Even if you can\u2019t do it well, you don\u2019t need to blame yourself. You just need to see yourself:<\/p>\n\n\n\n

\u201cI am addicted to smoking.\u201d<\/p>\n\n\n\n

\u201cHating has become a habit.<\/p>\n\n\n\n

\u201cGetting angry has become a habit.\u201d<\/p>\n\n\n\n

Out of habit, you hate, get angry, or complain that things are difficult without realizing it. You\u2019ve formed these habits and lived accordingly. You need to break such habits. If you know that some food is harmful to your health, you shouldn\u2019t eat it no matter how good it is.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Break away from the addicted life. Your addiction is not limited to one or two things. Being addicted to all kinds of things, including food, clothing, brand products, perfume, alcohol, smoking, cars, dwellings, people, appearances, and so forth, you live frantically so there is no end to it. Therefore, I\u2019m telling you to let go of your addictions. You can be free from suffering only when you let go of your addictions.<\/p>\n\n\n\n

Even if I tell you, \u201cCome to your senses,\u201d you say: \u201cSunim doesn\u2019t understand the ways of the world. He says these because he is not married.\u201d Therefore, I just answer your questions and don\u2019t interfere in your life. I talk only when you ask questions. Today, you asked me a question, so I am obliged to give you an answer. And such a foolish question becomes a topic for this Dharma Q&A.<\/p>\n\n\n\n

If there had been only smart people around the Buddha, he wouldn\u2019t have had to give teachings. The Diamond Sutra<\/em> came to exist because people didn\u2019t understand and continued to ask questions. If they had been awakened immediately after watching the Buddha performing his daily activities as shown in Chapter 1, the sutra wouldn\u2019t have existed. Owing to Subhuti\u2019s questions, many people can hear the teachings today.<\/p>\n\n\n\n

Q<\/strong>: Thank you. Now I understand.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n","post_title":"How Can I Generate The Mind To Liberate Unenlightened Beings When I\u2019m Not Happy Myself?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-can-i-generate-the-mind-to-liberate-unenlightened-beings-when-im-not-happy-myself","to_ping":"","pinged":"","post_modified":"2024-07-03 18:18:54","post_modified_gmt":"2024-07-03 23:18:54","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19738","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19735,"post_author":"40","post_date":"2024-07-09 18:02:09","post_date_gmt":"2024-07-09 23:02:09","post_content":"\n

<\/p>\n\n\n\n

Q<\/strong>: \u201cHow do we deal with external stimuli if we want to live without agony?\u201d<\/p>\n\n\n\n

P<\/strong>: There\u2019s a story in the scriptures. Somebody asked the Buddha:<\/p>\n\n\n\n

\u2018When a bhikkhu meets a woman and he feels a certain desire, what should he do?\u2019<\/p>\n\n\n\n

The Buddha spoke of three stages of conduct.<\/p>\n\n\n\n

\u2018Do not meet a woman.\u2019<\/p>\n\n\n\n

\u2018But what if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Do not talk to her.\u2019<\/p>\n\n\n\n

\u2018What if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Maintain peace of mind.\u2019<\/p>\n\n\n\n

There are three ways to deal with external stimuli. First, try to stay away from them. This doesn\u2019t mean to run away from them; it means not creating the conditions that lead to external stimuli. There is a saying: \u2018When you see something, you react to it.\u2019 Unenlightened beings tend to be aroused by what they see, hear, or smell. You might like pizza or bread. If you don\u2019t smell pizza or bread, you don\u2019t think about it much. However, if you actually smell the aroma of pizza or bread by accident, you feel a craving for them. So, it\u2019s better try to avoid external stimuli, especially if you\u2019re a beginning practitioner.<\/p>\n\n\n\n

But what if you happen to be interested in her and do talk to her? Third, observe your mind: to observe your mind means to maintain your peace of mind.<\/p>\n\n\n\n

Q<\/strong>: How do we maintain peace of mind?<\/p>\n\n\n\n

In vipa\u015byan\u0101 meditation, we observe our feelings to maintain peace of mind. The first thing that reacts to external stimuli is feeling. Feelings are one of the five aggregates. You should be aware when you feel likes and dislikes, happiness and unhappiness. You might feel a slight fever in your body or your breathing might change. Most of these feelings, if you become aware of them, automatically disappear.<\/p>\n\n\n\n

If you fail to maintain awareness of your feelings, they can turn into desires. It\u2019s like starting a fire with flint. Just as a spark occurs when you strike two pieces of flint together, when your sense bases (sad\u0101yatana) encounter external stimuli, a spark occurs. This is what we call vedan\u0101, the feeling. The spark of vedan\u0101 is ignited from your karma. When a spark occurs, if you have eliminated all the fuel, then the fire doesn\u2019t spread further. Likewise, if you become aware of a feeling, a sense of liking or disliking might occur, but it does not turn into a desire. A feeling occurs, then disappears automatically.<\/p>\n\n\n\n

However, if you forget to maintain awareness of your feelings, then they can turn into desire, as when a fire is fueled by inflammable materials. A feeling turns into a craving in the 12 links of dependent origination. There are two types of craving: craving and aversion. Liking something is a craving, and disliking something is aversion. Depending on the feeling, the feeling of like turns into a craving, and the feeling of dislike turns into aversion.<\/p>\n\n\n\n

However, if you sense the feeling early enough, it can be more easily controlled. However, if you fail to recognize it early on and lose control, the anger will keep growing even if you are aware of it. But if you notice your feelings, it begins growing more slowly. Just like a parabolic motion in physics, the speed of growth slows down. That\u2019s how our mind works.<\/p>\n\n\n\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

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\n

\u201cCan I smoke just a little?<\/p>\n\n\n\n

\u201cEven a little is not good.<\/p>\n\n\n\n

\u201cBut can I smoke just a little?<\/p>\n\n\n\n

\u201cIt is still bad for your health.<\/p>\n\n\n\n

The conversation drags on. It is the same with the Diamond Sutra, which says all it has to say in Chapter 1, but the audience doesn\u2019t understand, so the explanations stretch to Chapter 32. Do you understand?<\/p>\n\n\n\n

Q<\/strong>: Yes.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

P<\/strong>: To say that you should generate the mind to liberate all unenlightened beings means you should generate the mind to help others instead of wanting to receive help. You suffer because you think, \u201cMy husband doesn\u2019t understand me.\u201d This problem will be solved if you understand your husband. Instead of thinking, \u201cWhy doesn\u2019t the flower love me?\u201d you can love the flower. If you think, \u201cWow, the ocean is so beautiful,\u201d you\u2014not the ocean\u2014will feel good. If you think, \u201cWow, the mountain is so wonderful,\u201d you\u2014not the mountain\u2014will feel good.<\/p>\n\n\n\n

If you say, \u201cMy husband is great,\u201d you will feel good. As you are living with a great person, others will respect you, too. However, if you say, \u201cMy husband is worse than an animal,\u201d others will think like this:<\/p>\n\n\n\n

\u201cIt\u2019s funny. As she is living with a man who is worse than an animal, she must be far worse.\u201d<\/p>\n\n\n\n

It is like cutting off your nose to spite your face. You end up hurting yourself more. Most of us live like that. Honestly, I can speak more frankly but I am afraid all of you might leave if I do that, so I am toning down what I say. Today, you asked me this question so I am telling you honestly. But the Buddha always spoke straightforwardly.<\/p>\n\n\n\n

If someone asked, \u201cHow can I be free from suffering?\u201d<\/p>\n\n\n\n

He said, \u201cGenerate the mind to help others instead of wanting to receive help.\u201d<\/p>\n\n\n\n

He meant that you should generate the mind to liberate unenlightened beings instead of asking him to liberate you. What does it mean to liberate? It means that you should love, understand, and help the other person. Understand, love, and help your husband or wife or child. Generate such a mind right now. Then there will be nothing to suffer from.<\/p>\n\n\n\n

But most of you hate the other person and suffer, giving reasons like, \u201cHe doesn\u2019t love me,\u2019 \u2018He doesn\u2019t understand me,\u2019 or \u2018He doesn\u2019t help me.\u2019 In fact, you don\u2019t have to pray to anyone. You just need to change your perspective. The Buddha shows this by silently performing his daily activities in Chapter 1 of the Diamond Sutra. But the audience doesn\u2019t understand, so Subhuti asks a question. The Buddha gives an answer in one sentence. But they don\u2019t understand, so he adds explanations, which becomes the next chapter. They still don\u2019t understand, so the Buddha adds more explanations. And the Diamond Sutra<\/em> draws out.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Let me ask you again. If you like a flower, will the flower be happy or will you be happy?<\/p>\n\n\n\n

Q<\/strong>: I\u2019ll be happy.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

P<\/strong>: You are right. If you ask, \u201cLord Buddha, what should I do to be happy?\u201d The Buddha says, \u201cLove the flower.\u201d Is it right or wrong?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s right.<\/p>\n\n\n\n

P<\/strong>: Is it difficult or easy?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s easy.<\/p>\n\n\n\n

P<\/strong>: Do you need to make an effort to do it, or is it true?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s true.<\/p>\n\n\n\n

P<\/strong>: If you actually put this into practice, you will know. When you think: \u201cWow, this flower is beautiful,\u201d you will feel good. You will experience this principle right away. So, the Buddha says:<\/p>\n\n\n\n

\u201cCome and see for yourself.\u201d<\/p>\n\n\n\n

It means his teaching is such that anybody can come and see. You just need to open your eyes to see it and there is no secret hidden in his closed fists. You can\u2019t see it only because your eyes are closed. When you open your eyes, you can see it. But when you actually try to open your eyes, you will find that it is not easy. Why? Is it because opening your eyes is difficult? Or because you are addicted just as you are addicted to smoking?<\/p>\n\n\n\n

Q<\/strong>: Because I am addicted.<\/p>\n\n\n\n

P<\/strong>: You are right, you are addicted so it is difficult. Even if you can\u2019t do it well, you don\u2019t need to blame yourself. You just need to see yourself:<\/p>\n\n\n\n

\u201cI am addicted to smoking.\u201d<\/p>\n\n\n\n

\u201cHating has become a habit.<\/p>\n\n\n\n

\u201cGetting angry has become a habit.\u201d<\/p>\n\n\n\n

Out of habit, you hate, get angry, or complain that things are difficult without realizing it. You\u2019ve formed these habits and lived accordingly. You need to break such habits. If you know that some food is harmful to your health, you shouldn\u2019t eat it no matter how good it is.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Break away from the addicted life. Your addiction is not limited to one or two things. Being addicted to all kinds of things, including food, clothing, brand products, perfume, alcohol, smoking, cars, dwellings, people, appearances, and so forth, you live frantically so there is no end to it. Therefore, I\u2019m telling you to let go of your addictions. You can be free from suffering only when you let go of your addictions.<\/p>\n\n\n\n

Even if I tell you, \u201cCome to your senses,\u201d you say: \u201cSunim doesn\u2019t understand the ways of the world. He says these because he is not married.\u201d Therefore, I just answer your questions and don\u2019t interfere in your life. I talk only when you ask questions. Today, you asked me a question, so I am obliged to give you an answer. And such a foolish question becomes a topic for this Dharma Q&A.<\/p>\n\n\n\n

If there had been only smart people around the Buddha, he wouldn\u2019t have had to give teachings. The Diamond Sutra<\/em> came to exist because people didn\u2019t understand and continued to ask questions. If they had been awakened immediately after watching the Buddha performing his daily activities as shown in Chapter 1, the sutra wouldn\u2019t have existed. Owing to Subhuti\u2019s questions, many people can hear the teachings today.<\/p>\n\n\n\n

Q<\/strong>: Thank you. Now I understand.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n","post_title":"How Can I Generate The Mind To Liberate Unenlightened Beings When I\u2019m Not Happy Myself?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-can-i-generate-the-mind-to-liberate-unenlightened-beings-when-im-not-happy-myself","to_ping":"","pinged":"","post_modified":"2024-07-03 18:18:54","post_modified_gmt":"2024-07-03 23:18:54","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19738","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19735,"post_author":"40","post_date":"2024-07-09 18:02:09","post_date_gmt":"2024-07-09 23:02:09","post_content":"\n

<\/p>\n\n\n\n

Q<\/strong>: \u201cHow do we deal with external stimuli if we want to live without agony?\u201d<\/p>\n\n\n\n

P<\/strong>: There\u2019s a story in the scriptures. Somebody asked the Buddha:<\/p>\n\n\n\n

\u2018When a bhikkhu meets a woman and he feels a certain desire, what should he do?\u2019<\/p>\n\n\n\n

The Buddha spoke of three stages of conduct.<\/p>\n\n\n\n

\u2018Do not meet a woman.\u2019<\/p>\n\n\n\n

\u2018But what if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Do not talk to her.\u2019<\/p>\n\n\n\n

\u2018What if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Maintain peace of mind.\u2019<\/p>\n\n\n\n

There are three ways to deal with external stimuli. First, try to stay away from them. This doesn\u2019t mean to run away from them; it means not creating the conditions that lead to external stimuli. There is a saying: \u2018When you see something, you react to it.\u2019 Unenlightened beings tend to be aroused by what they see, hear, or smell. You might like pizza or bread. If you don\u2019t smell pizza or bread, you don\u2019t think about it much. However, if you actually smell the aroma of pizza or bread by accident, you feel a craving for them. So, it\u2019s better try to avoid external stimuli, especially if you\u2019re a beginning practitioner.<\/p>\n\n\n\n

But what if you happen to be interested in her and do talk to her? Third, observe your mind: to observe your mind means to maintain your peace of mind.<\/p>\n\n\n\n

Q<\/strong>: How do we maintain peace of mind?<\/p>\n\n\n\n

In vipa\u015byan\u0101 meditation, we observe our feelings to maintain peace of mind. The first thing that reacts to external stimuli is feeling. Feelings are one of the five aggregates. You should be aware when you feel likes and dislikes, happiness and unhappiness. You might feel a slight fever in your body or your breathing might change. Most of these feelings, if you become aware of them, automatically disappear.<\/p>\n\n\n\n

If you fail to maintain awareness of your feelings, they can turn into desires. It\u2019s like starting a fire with flint. Just as a spark occurs when you strike two pieces of flint together, when your sense bases (sad\u0101yatana) encounter external stimuli, a spark occurs. This is what we call vedan\u0101, the feeling. The spark of vedan\u0101 is ignited from your karma. When a spark occurs, if you have eliminated all the fuel, then the fire doesn\u2019t spread further. Likewise, if you become aware of a feeling, a sense of liking or disliking might occur, but it does not turn into a desire. A feeling occurs, then disappears automatically.<\/p>\n\n\n\n

However, if you forget to maintain awareness of your feelings, then they can turn into desire, as when a fire is fueled by inflammable materials. A feeling turns into a craving in the 12 links of dependent origination. There are two types of craving: craving and aversion. Liking something is a craving, and disliking something is aversion. Depending on the feeling, the feeling of like turns into a craving, and the feeling of dislike turns into aversion.<\/p>\n\n\n\n

However, if you sense the feeling early enough, it can be more easily controlled. However, if you fail to recognize it early on and lose control, the anger will keep growing even if you are aware of it. But if you notice your feelings, it begins growing more slowly. Just like a parabolic motion in physics, the speed of growth slows down. That\u2019s how our mind works.<\/p>\n\n\n\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

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\n

\u201cQuitting smoking is good.<\/p>\n\n\n\n

\u201cCan I smoke just a little?<\/p>\n\n\n\n

\u201cEven a little is not good.<\/p>\n\n\n\n

\u201cBut can I smoke just a little?<\/p>\n\n\n\n

\u201cIt is still bad for your health.<\/p>\n\n\n\n

The conversation drags on. It is the same with the Diamond Sutra, which says all it has to say in Chapter 1, but the audience doesn\u2019t understand, so the explanations stretch to Chapter 32. Do you understand?<\/p>\n\n\n\n

Q<\/strong>: Yes.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

P<\/strong>: To say that you should generate the mind to liberate all unenlightened beings means you should generate the mind to help others instead of wanting to receive help. You suffer because you think, \u201cMy husband doesn\u2019t understand me.\u201d This problem will be solved if you understand your husband. Instead of thinking, \u201cWhy doesn\u2019t the flower love me?\u201d you can love the flower. If you think, \u201cWow, the ocean is so beautiful,\u201d you\u2014not the ocean\u2014will feel good. If you think, \u201cWow, the mountain is so wonderful,\u201d you\u2014not the mountain\u2014will feel good.<\/p>\n\n\n\n

If you say, \u201cMy husband is great,\u201d you will feel good. As you are living with a great person, others will respect you, too. However, if you say, \u201cMy husband is worse than an animal,\u201d others will think like this:<\/p>\n\n\n\n

\u201cIt\u2019s funny. As she is living with a man who is worse than an animal, she must be far worse.\u201d<\/p>\n\n\n\n

It is like cutting off your nose to spite your face. You end up hurting yourself more. Most of us live like that. Honestly, I can speak more frankly but I am afraid all of you might leave if I do that, so I am toning down what I say. Today, you asked me this question so I am telling you honestly. But the Buddha always spoke straightforwardly.<\/p>\n\n\n\n

If someone asked, \u201cHow can I be free from suffering?\u201d<\/p>\n\n\n\n

He said, \u201cGenerate the mind to help others instead of wanting to receive help.\u201d<\/p>\n\n\n\n

He meant that you should generate the mind to liberate unenlightened beings instead of asking him to liberate you. What does it mean to liberate? It means that you should love, understand, and help the other person. Understand, love, and help your husband or wife or child. Generate such a mind right now. Then there will be nothing to suffer from.<\/p>\n\n\n\n

But most of you hate the other person and suffer, giving reasons like, \u201cHe doesn\u2019t love me,\u2019 \u2018He doesn\u2019t understand me,\u2019 or \u2018He doesn\u2019t help me.\u2019 In fact, you don\u2019t have to pray to anyone. You just need to change your perspective. The Buddha shows this by silently performing his daily activities in Chapter 1 of the Diamond Sutra. But the audience doesn\u2019t understand, so Subhuti asks a question. The Buddha gives an answer in one sentence. But they don\u2019t understand, so he adds explanations, which becomes the next chapter. They still don\u2019t understand, so the Buddha adds more explanations. And the Diamond Sutra<\/em> draws out.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Let me ask you again. If you like a flower, will the flower be happy or will you be happy?<\/p>\n\n\n\n

Q<\/strong>: I\u2019ll be happy.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

P<\/strong>: You are right. If you ask, \u201cLord Buddha, what should I do to be happy?\u201d The Buddha says, \u201cLove the flower.\u201d Is it right or wrong?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s right.<\/p>\n\n\n\n

P<\/strong>: Is it difficult or easy?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s easy.<\/p>\n\n\n\n

P<\/strong>: Do you need to make an effort to do it, or is it true?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s true.<\/p>\n\n\n\n

P<\/strong>: If you actually put this into practice, you will know. When you think: \u201cWow, this flower is beautiful,\u201d you will feel good. You will experience this principle right away. So, the Buddha says:<\/p>\n\n\n\n

\u201cCome and see for yourself.\u201d<\/p>\n\n\n\n

It means his teaching is such that anybody can come and see. You just need to open your eyes to see it and there is no secret hidden in his closed fists. You can\u2019t see it only because your eyes are closed. When you open your eyes, you can see it. But when you actually try to open your eyes, you will find that it is not easy. Why? Is it because opening your eyes is difficult? Or because you are addicted just as you are addicted to smoking?<\/p>\n\n\n\n

Q<\/strong>: Because I am addicted.<\/p>\n\n\n\n

P<\/strong>: You are right, you are addicted so it is difficult. Even if you can\u2019t do it well, you don\u2019t need to blame yourself. You just need to see yourself:<\/p>\n\n\n\n

\u201cI am addicted to smoking.\u201d<\/p>\n\n\n\n

\u201cHating has become a habit.<\/p>\n\n\n\n

\u201cGetting angry has become a habit.\u201d<\/p>\n\n\n\n

Out of habit, you hate, get angry, or complain that things are difficult without realizing it. You\u2019ve formed these habits and lived accordingly. You need to break such habits. If you know that some food is harmful to your health, you shouldn\u2019t eat it no matter how good it is.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Break away from the addicted life. Your addiction is not limited to one or two things. Being addicted to all kinds of things, including food, clothing, brand products, perfume, alcohol, smoking, cars, dwellings, people, appearances, and so forth, you live frantically so there is no end to it. Therefore, I\u2019m telling you to let go of your addictions. You can be free from suffering only when you let go of your addictions.<\/p>\n\n\n\n

Even if I tell you, \u201cCome to your senses,\u201d you say: \u201cSunim doesn\u2019t understand the ways of the world. He says these because he is not married.\u201d Therefore, I just answer your questions and don\u2019t interfere in your life. I talk only when you ask questions. Today, you asked me a question, so I am obliged to give you an answer. And such a foolish question becomes a topic for this Dharma Q&A.<\/p>\n\n\n\n

If there had been only smart people around the Buddha, he wouldn\u2019t have had to give teachings. The Diamond Sutra<\/em> came to exist because people didn\u2019t understand and continued to ask questions. If they had been awakened immediately after watching the Buddha performing his daily activities as shown in Chapter 1, the sutra wouldn\u2019t have existed. Owing to Subhuti\u2019s questions, many people can hear the teachings today.<\/p>\n\n\n\n

Q<\/strong>: Thank you. Now I understand.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n","post_title":"How Can I Generate The Mind To Liberate Unenlightened Beings When I\u2019m Not Happy Myself?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-can-i-generate-the-mind-to-liberate-unenlightened-beings-when-im-not-happy-myself","to_ping":"","pinged":"","post_modified":"2024-07-03 18:18:54","post_modified_gmt":"2024-07-03 23:18:54","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19738","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19735,"post_author":"40","post_date":"2024-07-09 18:02:09","post_date_gmt":"2024-07-09 23:02:09","post_content":"\n

<\/p>\n\n\n\n

Q<\/strong>: \u201cHow do we deal with external stimuli if we want to live without agony?\u201d<\/p>\n\n\n\n

P<\/strong>: There\u2019s a story in the scriptures. Somebody asked the Buddha:<\/p>\n\n\n\n

\u2018When a bhikkhu meets a woman and he feels a certain desire, what should he do?\u2019<\/p>\n\n\n\n

The Buddha spoke of three stages of conduct.<\/p>\n\n\n\n

\u2018Do not meet a woman.\u2019<\/p>\n\n\n\n

\u2018But what if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Do not talk to her.\u2019<\/p>\n\n\n\n

\u2018What if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Maintain peace of mind.\u2019<\/p>\n\n\n\n

There are three ways to deal with external stimuli. First, try to stay away from them. This doesn\u2019t mean to run away from them; it means not creating the conditions that lead to external stimuli. There is a saying: \u2018When you see something, you react to it.\u2019 Unenlightened beings tend to be aroused by what they see, hear, or smell. You might like pizza or bread. If you don\u2019t smell pizza or bread, you don\u2019t think about it much. However, if you actually smell the aroma of pizza or bread by accident, you feel a craving for them. So, it\u2019s better try to avoid external stimuli, especially if you\u2019re a beginning practitioner.<\/p>\n\n\n\n

But what if you happen to be interested in her and do talk to her? Third, observe your mind: to observe your mind means to maintain your peace of mind.<\/p>\n\n\n\n

Q<\/strong>: How do we maintain peace of mind?<\/p>\n\n\n\n

In vipa\u015byan\u0101 meditation, we observe our feelings to maintain peace of mind. The first thing that reacts to external stimuli is feeling. Feelings are one of the five aggregates. You should be aware when you feel likes and dislikes, happiness and unhappiness. You might feel a slight fever in your body or your breathing might change. Most of these feelings, if you become aware of them, automatically disappear.<\/p>\n\n\n\n

If you fail to maintain awareness of your feelings, they can turn into desires. It\u2019s like starting a fire with flint. Just as a spark occurs when you strike two pieces of flint together, when your sense bases (sad\u0101yatana) encounter external stimuli, a spark occurs. This is what we call vedan\u0101, the feeling. The spark of vedan\u0101 is ignited from your karma. When a spark occurs, if you have eliminated all the fuel, then the fire doesn\u2019t spread further. Likewise, if you become aware of a feeling, a sense of liking or disliking might occur, but it does not turn into a desire. A feeling occurs, then disappears automatically.<\/p>\n\n\n\n

However, if you forget to maintain awareness of your feelings, then they can turn into desire, as when a fire is fueled by inflammable materials. A feeling turns into a craving in the 12 links of dependent origination. There are two types of craving: craving and aversion. Liking something is a craving, and disliking something is aversion. Depending on the feeling, the feeling of like turns into a craving, and the feeling of dislike turns into aversion.<\/p>\n\n\n\n

However, if you sense the feeling early enough, it can be more easily controlled. However, if you fail to recognize it early on and lose control, the anger will keep growing even if you are aware of it. But if you notice your feelings, it begins growing more slowly. Just like a parabolic motion in physics, the speed of growth slows down. That\u2019s how our mind works.<\/p>\n\n\n\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

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All the Buddhist sutras, including the Diamond Sutra, talk about common sense. It is the same as telling you to stop smoking if you say your throat hurts due to too much smoking, and telling you to eat less if you say you are suffering from indigestion due to too much eating. All the things the sutras say are things like these. But people say that they can\u2019t quit smoking. And the conversation goes like this:<\/p>\n\n\n\n

\u201cQuitting smoking is good.<\/p>\n\n\n\n

\u201cCan I smoke just a little?<\/p>\n\n\n\n

\u201cEven a little is not good.<\/p>\n\n\n\n

\u201cBut can I smoke just a little?<\/p>\n\n\n\n

\u201cIt is still bad for your health.<\/p>\n\n\n\n

The conversation drags on. It is the same with the Diamond Sutra, which says all it has to say in Chapter 1, but the audience doesn\u2019t understand, so the explanations stretch to Chapter 32. Do you understand?<\/p>\n\n\n\n

Q<\/strong>: Yes.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

P<\/strong>: To say that you should generate the mind to liberate all unenlightened beings means you should generate the mind to help others instead of wanting to receive help. You suffer because you think, \u201cMy husband doesn\u2019t understand me.\u201d This problem will be solved if you understand your husband. Instead of thinking, \u201cWhy doesn\u2019t the flower love me?\u201d you can love the flower. If you think, \u201cWow, the ocean is so beautiful,\u201d you\u2014not the ocean\u2014will feel good. If you think, \u201cWow, the mountain is so wonderful,\u201d you\u2014not the mountain\u2014will feel good.<\/p>\n\n\n\n

If you say, \u201cMy husband is great,\u201d you will feel good. As you are living with a great person, others will respect you, too. However, if you say, \u201cMy husband is worse than an animal,\u201d others will think like this:<\/p>\n\n\n\n

\u201cIt\u2019s funny. As she is living with a man who is worse than an animal, she must be far worse.\u201d<\/p>\n\n\n\n

It is like cutting off your nose to spite your face. You end up hurting yourself more. Most of us live like that. Honestly, I can speak more frankly but I am afraid all of you might leave if I do that, so I am toning down what I say. Today, you asked me this question so I am telling you honestly. But the Buddha always spoke straightforwardly.<\/p>\n\n\n\n

If someone asked, \u201cHow can I be free from suffering?\u201d<\/p>\n\n\n\n

He said, \u201cGenerate the mind to help others instead of wanting to receive help.\u201d<\/p>\n\n\n\n

He meant that you should generate the mind to liberate unenlightened beings instead of asking him to liberate you. What does it mean to liberate? It means that you should love, understand, and help the other person. Understand, love, and help your husband or wife or child. Generate such a mind right now. Then there will be nothing to suffer from.<\/p>\n\n\n\n

But most of you hate the other person and suffer, giving reasons like, \u201cHe doesn\u2019t love me,\u2019 \u2018He doesn\u2019t understand me,\u2019 or \u2018He doesn\u2019t help me.\u2019 In fact, you don\u2019t have to pray to anyone. You just need to change your perspective. The Buddha shows this by silently performing his daily activities in Chapter 1 of the Diamond Sutra. But the audience doesn\u2019t understand, so Subhuti asks a question. The Buddha gives an answer in one sentence. But they don\u2019t understand, so he adds explanations, which becomes the next chapter. They still don\u2019t understand, so the Buddha adds more explanations. And the Diamond Sutra<\/em> draws out.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Let me ask you again. If you like a flower, will the flower be happy or will you be happy?<\/p>\n\n\n\n

Q<\/strong>: I\u2019ll be happy.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

P<\/strong>: You are right. If you ask, \u201cLord Buddha, what should I do to be happy?\u201d The Buddha says, \u201cLove the flower.\u201d Is it right or wrong?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s right.<\/p>\n\n\n\n

P<\/strong>: Is it difficult or easy?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s easy.<\/p>\n\n\n\n

P<\/strong>: Do you need to make an effort to do it, or is it true?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s true.<\/p>\n\n\n\n

P<\/strong>: If you actually put this into practice, you will know. When you think: \u201cWow, this flower is beautiful,\u201d you will feel good. You will experience this principle right away. So, the Buddha says:<\/p>\n\n\n\n

\u201cCome and see for yourself.\u201d<\/p>\n\n\n\n

It means his teaching is such that anybody can come and see. You just need to open your eyes to see it and there is no secret hidden in his closed fists. You can\u2019t see it only because your eyes are closed. When you open your eyes, you can see it. But when you actually try to open your eyes, you will find that it is not easy. Why? Is it because opening your eyes is difficult? Or because you are addicted just as you are addicted to smoking?<\/p>\n\n\n\n

Q<\/strong>: Because I am addicted.<\/p>\n\n\n\n

P<\/strong>: You are right, you are addicted so it is difficult. Even if you can\u2019t do it well, you don\u2019t need to blame yourself. You just need to see yourself:<\/p>\n\n\n\n

\u201cI am addicted to smoking.\u201d<\/p>\n\n\n\n

\u201cHating has become a habit.<\/p>\n\n\n\n

\u201cGetting angry has become a habit.\u201d<\/p>\n\n\n\n

Out of habit, you hate, get angry, or complain that things are difficult without realizing it. You\u2019ve formed these habits and lived accordingly. You need to break such habits. If you know that some food is harmful to your health, you shouldn\u2019t eat it no matter how good it is.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Break away from the addicted life. Your addiction is not limited to one or two things. Being addicted to all kinds of things, including food, clothing, brand products, perfume, alcohol, smoking, cars, dwellings, people, appearances, and so forth, you live frantically so there is no end to it. Therefore, I\u2019m telling you to let go of your addictions. You can be free from suffering only when you let go of your addictions.<\/p>\n\n\n\n

Even if I tell you, \u201cCome to your senses,\u201d you say: \u201cSunim doesn\u2019t understand the ways of the world. He says these because he is not married.\u201d Therefore, I just answer your questions and don\u2019t interfere in your life. I talk only when you ask questions. Today, you asked me a question, so I am obliged to give you an answer. And such a foolish question becomes a topic for this Dharma Q&A.<\/p>\n\n\n\n

If there had been only smart people around the Buddha, he wouldn\u2019t have had to give teachings. The Diamond Sutra<\/em> came to exist because people didn\u2019t understand and continued to ask questions. If they had been awakened immediately after watching the Buddha performing his daily activities as shown in Chapter 1, the sutra wouldn\u2019t have existed. Owing to Subhuti\u2019s questions, many people can hear the teachings today.<\/p>\n\n\n\n

Q<\/strong>: Thank you. Now I understand.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n","post_title":"How Can I Generate The Mind To Liberate Unenlightened Beings When I\u2019m Not Happy Myself?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-can-i-generate-the-mind-to-liberate-unenlightened-beings-when-im-not-happy-myself","to_ping":"","pinged":"","post_modified":"2024-07-03 18:18:54","post_modified_gmt":"2024-07-03 23:18:54","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19738","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19735,"post_author":"40","post_date":"2024-07-09 18:02:09","post_date_gmt":"2024-07-09 23:02:09","post_content":"\n

<\/p>\n\n\n\n

Q<\/strong>: \u201cHow do we deal with external stimuli if we want to live without agony?\u201d<\/p>\n\n\n\n

P<\/strong>: There\u2019s a story in the scriptures. Somebody asked the Buddha:<\/p>\n\n\n\n

\u2018When a bhikkhu meets a woman and he feels a certain desire, what should he do?\u2019<\/p>\n\n\n\n

The Buddha spoke of three stages of conduct.<\/p>\n\n\n\n

\u2018Do not meet a woman.\u2019<\/p>\n\n\n\n

\u2018But what if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Do not talk to her.\u2019<\/p>\n\n\n\n

\u2018What if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Maintain peace of mind.\u2019<\/p>\n\n\n\n

There are three ways to deal with external stimuli. First, try to stay away from them. This doesn\u2019t mean to run away from them; it means not creating the conditions that lead to external stimuli. There is a saying: \u2018When you see something, you react to it.\u2019 Unenlightened beings tend to be aroused by what they see, hear, or smell. You might like pizza or bread. If you don\u2019t smell pizza or bread, you don\u2019t think about it much. However, if you actually smell the aroma of pizza or bread by accident, you feel a craving for them. So, it\u2019s better try to avoid external stimuli, especially if you\u2019re a beginning practitioner.<\/p>\n\n\n\n

But what if you happen to be interested in her and do talk to her? Third, observe your mind: to observe your mind means to maintain your peace of mind.<\/p>\n\n\n\n

Q<\/strong>: How do we maintain peace of mind?<\/p>\n\n\n\n

In vipa\u015byan\u0101 meditation, we observe our feelings to maintain peace of mind. The first thing that reacts to external stimuli is feeling. Feelings are one of the five aggregates. You should be aware when you feel likes and dislikes, happiness and unhappiness. You might feel a slight fever in your body or your breathing might change. Most of these feelings, if you become aware of them, automatically disappear.<\/p>\n\n\n\n

If you fail to maintain awareness of your feelings, they can turn into desires. It\u2019s like starting a fire with flint. Just as a spark occurs when you strike two pieces of flint together, when your sense bases (sad\u0101yatana) encounter external stimuli, a spark occurs. This is what we call vedan\u0101, the feeling. The spark of vedan\u0101 is ignited from your karma. When a spark occurs, if you have eliminated all the fuel, then the fire doesn\u2019t spread further. Likewise, if you become aware of a feeling, a sense of liking or disliking might occur, but it does not turn into a desire. A feeling occurs, then disappears automatically.<\/p>\n\n\n\n

However, if you forget to maintain awareness of your feelings, then they can turn into desire, as when a fire is fueled by inflammable materials. A feeling turns into a craving in the 12 links of dependent origination. There are two types of craving: craving and aversion. Liking something is a craving, and disliking something is aversion. Depending on the feeling, the feeling of like turns into a craving, and the feeling of dislike turns into aversion.<\/p>\n\n\n\n

However, if you sense the feeling early enough, it can be more easily controlled. However, if you fail to recognize it early on and lose control, the anger will keep growing even if you are aware of it. But if you notice your feelings, it begins growing more slowly. Just like a parabolic motion in physics, the speed of growth slows down. That\u2019s how our mind works.<\/p>\n\n\n\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

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\n

I mean, if you want to smoke, go ahead and smoke. What can I do if you want to smoke? You might think, \u201cHow can a Buddhist monk speak like that?\u201d But what can I do if you want to smoke? Not smoking is good for your health, doesn\u2019t cost you any money, and allows you to keep your room clean, but if you insist on smoking, what can I do about it? If I force you to stop smoking, you will say it is a human rights violation or a privacy violation. So, I respect your human right and tell you, \u201cSmoke as you wish and die.\u201d (Sunim laughs)<\/p>\n\n\n\n

All the Buddhist sutras, including the Diamond Sutra, talk about common sense. It is the same as telling you to stop smoking if you say your throat hurts due to too much smoking, and telling you to eat less if you say you are suffering from indigestion due to too much eating. All the things the sutras say are things like these. But people say that they can\u2019t quit smoking. And the conversation goes like this:<\/p>\n\n\n\n

\u201cQuitting smoking is good.<\/p>\n\n\n\n

\u201cCan I smoke just a little?<\/p>\n\n\n\n

\u201cEven a little is not good.<\/p>\n\n\n\n

\u201cBut can I smoke just a little?<\/p>\n\n\n\n

\u201cIt is still bad for your health.<\/p>\n\n\n\n

The conversation drags on. It is the same with the Diamond Sutra, which says all it has to say in Chapter 1, but the audience doesn\u2019t understand, so the explanations stretch to Chapter 32. Do you understand?<\/p>\n\n\n\n

Q<\/strong>: Yes.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

P<\/strong>: To say that you should generate the mind to liberate all unenlightened beings means you should generate the mind to help others instead of wanting to receive help. You suffer because you think, \u201cMy husband doesn\u2019t understand me.\u201d This problem will be solved if you understand your husband. Instead of thinking, \u201cWhy doesn\u2019t the flower love me?\u201d you can love the flower. If you think, \u201cWow, the ocean is so beautiful,\u201d you\u2014not the ocean\u2014will feel good. If you think, \u201cWow, the mountain is so wonderful,\u201d you\u2014not the mountain\u2014will feel good.<\/p>\n\n\n\n

If you say, \u201cMy husband is great,\u201d you will feel good. As you are living with a great person, others will respect you, too. However, if you say, \u201cMy husband is worse than an animal,\u201d others will think like this:<\/p>\n\n\n\n

\u201cIt\u2019s funny. As she is living with a man who is worse than an animal, she must be far worse.\u201d<\/p>\n\n\n\n

It is like cutting off your nose to spite your face. You end up hurting yourself more. Most of us live like that. Honestly, I can speak more frankly but I am afraid all of you might leave if I do that, so I am toning down what I say. Today, you asked me this question so I am telling you honestly. But the Buddha always spoke straightforwardly.<\/p>\n\n\n\n

If someone asked, \u201cHow can I be free from suffering?\u201d<\/p>\n\n\n\n

He said, \u201cGenerate the mind to help others instead of wanting to receive help.\u201d<\/p>\n\n\n\n

He meant that you should generate the mind to liberate unenlightened beings instead of asking him to liberate you. What does it mean to liberate? It means that you should love, understand, and help the other person. Understand, love, and help your husband or wife or child. Generate such a mind right now. Then there will be nothing to suffer from.<\/p>\n\n\n\n

But most of you hate the other person and suffer, giving reasons like, \u201cHe doesn\u2019t love me,\u2019 \u2018He doesn\u2019t understand me,\u2019 or \u2018He doesn\u2019t help me.\u2019 In fact, you don\u2019t have to pray to anyone. You just need to change your perspective. The Buddha shows this by silently performing his daily activities in Chapter 1 of the Diamond Sutra. But the audience doesn\u2019t understand, so Subhuti asks a question. The Buddha gives an answer in one sentence. But they don\u2019t understand, so he adds explanations, which becomes the next chapter. They still don\u2019t understand, so the Buddha adds more explanations. And the Diamond Sutra<\/em> draws out.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Let me ask you again. If you like a flower, will the flower be happy or will you be happy?<\/p>\n\n\n\n

Q<\/strong>: I\u2019ll be happy.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

P<\/strong>: You are right. If you ask, \u201cLord Buddha, what should I do to be happy?\u201d The Buddha says, \u201cLove the flower.\u201d Is it right or wrong?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s right.<\/p>\n\n\n\n

P<\/strong>: Is it difficult or easy?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s easy.<\/p>\n\n\n\n

P<\/strong>: Do you need to make an effort to do it, or is it true?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s true.<\/p>\n\n\n\n

P<\/strong>: If you actually put this into practice, you will know. When you think: \u201cWow, this flower is beautiful,\u201d you will feel good. You will experience this principle right away. So, the Buddha says:<\/p>\n\n\n\n

\u201cCome and see for yourself.\u201d<\/p>\n\n\n\n

It means his teaching is such that anybody can come and see. You just need to open your eyes to see it and there is no secret hidden in his closed fists. You can\u2019t see it only because your eyes are closed. When you open your eyes, you can see it. But when you actually try to open your eyes, you will find that it is not easy. Why? Is it because opening your eyes is difficult? Or because you are addicted just as you are addicted to smoking?<\/p>\n\n\n\n

Q<\/strong>: Because I am addicted.<\/p>\n\n\n\n

P<\/strong>: You are right, you are addicted so it is difficult. Even if you can\u2019t do it well, you don\u2019t need to blame yourself. You just need to see yourself:<\/p>\n\n\n\n

\u201cI am addicted to smoking.\u201d<\/p>\n\n\n\n

\u201cHating has become a habit.<\/p>\n\n\n\n

\u201cGetting angry has become a habit.\u201d<\/p>\n\n\n\n

Out of habit, you hate, get angry, or complain that things are difficult without realizing it. You\u2019ve formed these habits and lived accordingly. You need to break such habits. If you know that some food is harmful to your health, you shouldn\u2019t eat it no matter how good it is.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Break away from the addicted life. Your addiction is not limited to one or two things. Being addicted to all kinds of things, including food, clothing, brand products, perfume, alcohol, smoking, cars, dwellings, people, appearances, and so forth, you live frantically so there is no end to it. Therefore, I\u2019m telling you to let go of your addictions. You can be free from suffering only when you let go of your addictions.<\/p>\n\n\n\n

Even if I tell you, \u201cCome to your senses,\u201d you say: \u201cSunim doesn\u2019t understand the ways of the world. He says these because he is not married.\u201d Therefore, I just answer your questions and don\u2019t interfere in your life. I talk only when you ask questions. Today, you asked me a question, so I am obliged to give you an answer. And such a foolish question becomes a topic for this Dharma Q&A.<\/p>\n\n\n\n

If there had been only smart people around the Buddha, he wouldn\u2019t have had to give teachings. The Diamond Sutra<\/em> came to exist because people didn\u2019t understand and continued to ask questions. If they had been awakened immediately after watching the Buddha performing his daily activities as shown in Chapter 1, the sutra wouldn\u2019t have existed. Owing to Subhuti\u2019s questions, many people can hear the teachings today.<\/p>\n\n\n\n

Q<\/strong>: Thank you. Now I understand.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n","post_title":"How Can I Generate The Mind To Liberate Unenlightened Beings When I\u2019m Not Happy Myself?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-can-i-generate-the-mind-to-liberate-unenlightened-beings-when-im-not-happy-myself","to_ping":"","pinged":"","post_modified":"2024-07-03 18:18:54","post_modified_gmt":"2024-07-03 23:18:54","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19738","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19735,"post_author":"40","post_date":"2024-07-09 18:02:09","post_date_gmt":"2024-07-09 23:02:09","post_content":"\n

<\/p>\n\n\n\n

Q<\/strong>: \u201cHow do we deal with external stimuli if we want to live without agony?\u201d<\/p>\n\n\n\n

P<\/strong>: There\u2019s a story in the scriptures. Somebody asked the Buddha:<\/p>\n\n\n\n

\u2018When a bhikkhu meets a woman and he feels a certain desire, what should he do?\u2019<\/p>\n\n\n\n

The Buddha spoke of three stages of conduct.<\/p>\n\n\n\n

\u2018Do not meet a woman.\u2019<\/p>\n\n\n\n

\u2018But what if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Do not talk to her.\u2019<\/p>\n\n\n\n

\u2018What if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Maintain peace of mind.\u2019<\/p>\n\n\n\n

There are three ways to deal with external stimuli. First, try to stay away from them. This doesn\u2019t mean to run away from them; it means not creating the conditions that lead to external stimuli. There is a saying: \u2018When you see something, you react to it.\u2019 Unenlightened beings tend to be aroused by what they see, hear, or smell. You might like pizza or bread. If you don\u2019t smell pizza or bread, you don\u2019t think about it much. However, if you actually smell the aroma of pizza or bread by accident, you feel a craving for them. So, it\u2019s better try to avoid external stimuli, especially if you\u2019re a beginning practitioner.<\/p>\n\n\n\n

But what if you happen to be interested in her and do talk to her? Third, observe your mind: to observe your mind means to maintain your peace of mind.<\/p>\n\n\n\n

Q<\/strong>: How do we maintain peace of mind?<\/p>\n\n\n\n

In vipa\u015byan\u0101 meditation, we observe our feelings to maintain peace of mind. The first thing that reacts to external stimuli is feeling. Feelings are one of the five aggregates. You should be aware when you feel likes and dislikes, happiness and unhappiness. You might feel a slight fever in your body or your breathing might change. Most of these feelings, if you become aware of them, automatically disappear.<\/p>\n\n\n\n

If you fail to maintain awareness of your feelings, they can turn into desires. It\u2019s like starting a fire with flint. Just as a spark occurs when you strike two pieces of flint together, when your sense bases (sad\u0101yatana) encounter external stimuli, a spark occurs. This is what we call vedan\u0101, the feeling. The spark of vedan\u0101 is ignited from your karma. When a spark occurs, if you have eliminated all the fuel, then the fire doesn\u2019t spread further. Likewise, if you become aware of a feeling, a sense of liking or disliking might occur, but it does not turn into a desire. A feeling occurs, then disappears automatically.<\/p>\n\n\n\n

However, if you forget to maintain awareness of your feelings, then they can turn into desire, as when a fire is fueled by inflammable materials. A feeling turns into a craving in the 12 links of dependent origination. There are two types of craving: craving and aversion. Liking something is a craving, and disliking something is aversion. Depending on the feeling, the feeling of like turns into a craving, and the feeling of dislike turns into aversion.<\/p>\n\n\n\n

However, if you sense the feeling early enough, it can be more easily controlled. However, if you fail to recognize it early on and lose control, the anger will keep growing even if you are aware of it. But if you notice your feelings, it begins growing more slowly. Just like a parabolic motion in physics, the speed of growth slows down. That\u2019s how our mind works.<\/p>\n\n\n\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

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\n

Then, I say, \u201cReally? Go ahead and smoke and die before your time.\u201d<\/p>\n\n\n\n

I mean, if you want to smoke, go ahead and smoke. What can I do if you want to smoke? You might think, \u201cHow can a Buddhist monk speak like that?\u201d But what can I do if you want to smoke? Not smoking is good for your health, doesn\u2019t cost you any money, and allows you to keep your room clean, but if you insist on smoking, what can I do about it? If I force you to stop smoking, you will say it is a human rights violation or a privacy violation. So, I respect your human right and tell you, \u201cSmoke as you wish and die.\u201d (Sunim laughs)<\/p>\n\n\n\n

All the Buddhist sutras, including the Diamond Sutra, talk about common sense. It is the same as telling you to stop smoking if you say your throat hurts due to too much smoking, and telling you to eat less if you say you are suffering from indigestion due to too much eating. All the things the sutras say are things like these. But people say that they can\u2019t quit smoking. And the conversation goes like this:<\/p>\n\n\n\n

\u201cQuitting smoking is good.<\/p>\n\n\n\n

\u201cCan I smoke just a little?<\/p>\n\n\n\n

\u201cEven a little is not good.<\/p>\n\n\n\n

\u201cBut can I smoke just a little?<\/p>\n\n\n\n

\u201cIt is still bad for your health.<\/p>\n\n\n\n

The conversation drags on. It is the same with the Diamond Sutra, which says all it has to say in Chapter 1, but the audience doesn\u2019t understand, so the explanations stretch to Chapter 32. Do you understand?<\/p>\n\n\n\n

Q<\/strong>: Yes.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

P<\/strong>: To say that you should generate the mind to liberate all unenlightened beings means you should generate the mind to help others instead of wanting to receive help. You suffer because you think, \u201cMy husband doesn\u2019t understand me.\u201d This problem will be solved if you understand your husband. Instead of thinking, \u201cWhy doesn\u2019t the flower love me?\u201d you can love the flower. If you think, \u201cWow, the ocean is so beautiful,\u201d you\u2014not the ocean\u2014will feel good. If you think, \u201cWow, the mountain is so wonderful,\u201d you\u2014not the mountain\u2014will feel good.<\/p>\n\n\n\n

If you say, \u201cMy husband is great,\u201d you will feel good. As you are living with a great person, others will respect you, too. However, if you say, \u201cMy husband is worse than an animal,\u201d others will think like this:<\/p>\n\n\n\n

\u201cIt\u2019s funny. As she is living with a man who is worse than an animal, she must be far worse.\u201d<\/p>\n\n\n\n

It is like cutting off your nose to spite your face. You end up hurting yourself more. Most of us live like that. Honestly, I can speak more frankly but I am afraid all of you might leave if I do that, so I am toning down what I say. Today, you asked me this question so I am telling you honestly. But the Buddha always spoke straightforwardly.<\/p>\n\n\n\n

If someone asked, \u201cHow can I be free from suffering?\u201d<\/p>\n\n\n\n

He said, \u201cGenerate the mind to help others instead of wanting to receive help.\u201d<\/p>\n\n\n\n

He meant that you should generate the mind to liberate unenlightened beings instead of asking him to liberate you. What does it mean to liberate? It means that you should love, understand, and help the other person. Understand, love, and help your husband or wife or child. Generate such a mind right now. Then there will be nothing to suffer from.<\/p>\n\n\n\n

But most of you hate the other person and suffer, giving reasons like, \u201cHe doesn\u2019t love me,\u2019 \u2018He doesn\u2019t understand me,\u2019 or \u2018He doesn\u2019t help me.\u2019 In fact, you don\u2019t have to pray to anyone. You just need to change your perspective. The Buddha shows this by silently performing his daily activities in Chapter 1 of the Diamond Sutra. But the audience doesn\u2019t understand, so Subhuti asks a question. The Buddha gives an answer in one sentence. But they don\u2019t understand, so he adds explanations, which becomes the next chapter. They still don\u2019t understand, so the Buddha adds more explanations. And the Diamond Sutra<\/em> draws out.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Let me ask you again. If you like a flower, will the flower be happy or will you be happy?<\/p>\n\n\n\n

Q<\/strong>: I\u2019ll be happy.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

P<\/strong>: You are right. If you ask, \u201cLord Buddha, what should I do to be happy?\u201d The Buddha says, \u201cLove the flower.\u201d Is it right or wrong?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s right.<\/p>\n\n\n\n

P<\/strong>: Is it difficult or easy?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s easy.<\/p>\n\n\n\n

P<\/strong>: Do you need to make an effort to do it, or is it true?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s true.<\/p>\n\n\n\n

P<\/strong>: If you actually put this into practice, you will know. When you think: \u201cWow, this flower is beautiful,\u201d you will feel good. You will experience this principle right away. So, the Buddha says:<\/p>\n\n\n\n

\u201cCome and see for yourself.\u201d<\/p>\n\n\n\n

It means his teaching is such that anybody can come and see. You just need to open your eyes to see it and there is no secret hidden in his closed fists. You can\u2019t see it only because your eyes are closed. When you open your eyes, you can see it. But when you actually try to open your eyes, you will find that it is not easy. Why? Is it because opening your eyes is difficult? Or because you are addicted just as you are addicted to smoking?<\/p>\n\n\n\n

Q<\/strong>: Because I am addicted.<\/p>\n\n\n\n

P<\/strong>: You are right, you are addicted so it is difficult. Even if you can\u2019t do it well, you don\u2019t need to blame yourself. You just need to see yourself:<\/p>\n\n\n\n

\u201cI am addicted to smoking.\u201d<\/p>\n\n\n\n

\u201cHating has become a habit.<\/p>\n\n\n\n

\u201cGetting angry has become a habit.\u201d<\/p>\n\n\n\n

Out of habit, you hate, get angry, or complain that things are difficult without realizing it. You\u2019ve formed these habits and lived accordingly. You need to break such habits. If you know that some food is harmful to your health, you shouldn\u2019t eat it no matter how good it is.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Break away from the addicted life. Your addiction is not limited to one or two things. Being addicted to all kinds of things, including food, clothing, brand products, perfume, alcohol, smoking, cars, dwellings, people, appearances, and so forth, you live frantically so there is no end to it. Therefore, I\u2019m telling you to let go of your addictions. You can be free from suffering only when you let go of your addictions.<\/p>\n\n\n\n

Even if I tell you, \u201cCome to your senses,\u201d you say: \u201cSunim doesn\u2019t understand the ways of the world. He says these because he is not married.\u201d Therefore, I just answer your questions and don\u2019t interfere in your life. I talk only when you ask questions. Today, you asked me a question, so I am obliged to give you an answer. And such a foolish question becomes a topic for this Dharma Q&A.<\/p>\n\n\n\n

If there had been only smart people around the Buddha, he wouldn\u2019t have had to give teachings. The Diamond Sutra<\/em> came to exist because people didn\u2019t understand and continued to ask questions. If they had been awakened immediately after watching the Buddha performing his daily activities as shown in Chapter 1, the sutra wouldn\u2019t have existed. Owing to Subhuti\u2019s questions, many people can hear the teachings today.<\/p>\n\n\n\n

Q<\/strong>: Thank you. Now I understand.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n","post_title":"How Can I Generate The Mind To Liberate Unenlightened Beings When I\u2019m Not Happy Myself?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-can-i-generate-the-mind-to-liberate-unenlightened-beings-when-im-not-happy-myself","to_ping":"","pinged":"","post_modified":"2024-07-03 18:18:54","post_modified_gmt":"2024-07-03 23:18:54","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19738","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19735,"post_author":"40","post_date":"2024-07-09 18:02:09","post_date_gmt":"2024-07-09 23:02:09","post_content":"\n

<\/p>\n\n\n\n

Q<\/strong>: \u201cHow do we deal with external stimuli if we want to live without agony?\u201d<\/p>\n\n\n\n

P<\/strong>: There\u2019s a story in the scriptures. Somebody asked the Buddha:<\/p>\n\n\n\n

\u2018When a bhikkhu meets a woman and he feels a certain desire, what should he do?\u2019<\/p>\n\n\n\n

The Buddha spoke of three stages of conduct.<\/p>\n\n\n\n

\u2018Do not meet a woman.\u2019<\/p>\n\n\n\n

\u2018But what if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Do not talk to her.\u2019<\/p>\n\n\n\n

\u2018What if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Maintain peace of mind.\u2019<\/p>\n\n\n\n

There are three ways to deal with external stimuli. First, try to stay away from them. This doesn\u2019t mean to run away from them; it means not creating the conditions that lead to external stimuli. There is a saying: \u2018When you see something, you react to it.\u2019 Unenlightened beings tend to be aroused by what they see, hear, or smell. You might like pizza or bread. If you don\u2019t smell pizza or bread, you don\u2019t think about it much. However, if you actually smell the aroma of pizza or bread by accident, you feel a craving for them. So, it\u2019s better try to avoid external stimuli, especially if you\u2019re a beginning practitioner.<\/p>\n\n\n\n

But what if you happen to be interested in her and do talk to her? Third, observe your mind: to observe your mind means to maintain your peace of mind.<\/p>\n\n\n\n

Q<\/strong>: How do we maintain peace of mind?<\/p>\n\n\n\n

In vipa\u015byan\u0101 meditation, we observe our feelings to maintain peace of mind. The first thing that reacts to external stimuli is feeling. Feelings are one of the five aggregates. You should be aware when you feel likes and dislikes, happiness and unhappiness. You might feel a slight fever in your body or your breathing might change. Most of these feelings, if you become aware of them, automatically disappear.<\/p>\n\n\n\n

If you fail to maintain awareness of your feelings, they can turn into desires. It\u2019s like starting a fire with flint. Just as a spark occurs when you strike two pieces of flint together, when your sense bases (sad\u0101yatana) encounter external stimuli, a spark occurs. This is what we call vedan\u0101, the feeling. The spark of vedan\u0101 is ignited from your karma. When a spark occurs, if you have eliminated all the fuel, then the fire doesn\u2019t spread further. Likewise, if you become aware of a feeling, a sense of liking or disliking might occur, but it does not turn into a desire. A feeling occurs, then disappears automatically.<\/p>\n\n\n\n

However, if you forget to maintain awareness of your feelings, then they can turn into desire, as when a fire is fueled by inflammable materials. A feeling turns into a craving in the 12 links of dependent origination. There are two types of craving: craving and aversion. Liking something is a craving, and disliking something is aversion. Depending on the feeling, the feeling of like turns into a craving, and the feeling of dislike turns into aversion.<\/p>\n\n\n\n

However, if you sense the feeling early enough, it can be more easily controlled. However, if you fail to recognize it early on and lose control, the anger will keep growing even if you are aware of it. But if you notice your feelings, it begins growing more slowly. Just like a parabolic motion in physics, the speed of growth slows down. That\u2019s how our mind works.<\/p>\n\n\n\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

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\n

If you respond, \u201cI still want to smoke.\u201d<\/p>\n\n\n\n

Then, I say, \u201cReally? Go ahead and smoke and die before your time.\u201d<\/p>\n\n\n\n

I mean, if you want to smoke, go ahead and smoke. What can I do if you want to smoke? You might think, \u201cHow can a Buddhist monk speak like that?\u201d But what can I do if you want to smoke? Not smoking is good for your health, doesn\u2019t cost you any money, and allows you to keep your room clean, but if you insist on smoking, what can I do about it? If I force you to stop smoking, you will say it is a human rights violation or a privacy violation. So, I respect your human right and tell you, \u201cSmoke as you wish and die.\u201d (Sunim laughs)<\/p>\n\n\n\n

All the Buddhist sutras, including the Diamond Sutra, talk about common sense. It is the same as telling you to stop smoking if you say your throat hurts due to too much smoking, and telling you to eat less if you say you are suffering from indigestion due to too much eating. All the things the sutras say are things like these. But people say that they can\u2019t quit smoking. And the conversation goes like this:<\/p>\n\n\n\n

\u201cQuitting smoking is good.<\/p>\n\n\n\n

\u201cCan I smoke just a little?<\/p>\n\n\n\n

\u201cEven a little is not good.<\/p>\n\n\n\n

\u201cBut can I smoke just a little?<\/p>\n\n\n\n

\u201cIt is still bad for your health.<\/p>\n\n\n\n

The conversation drags on. It is the same with the Diamond Sutra, which says all it has to say in Chapter 1, but the audience doesn\u2019t understand, so the explanations stretch to Chapter 32. Do you understand?<\/p>\n\n\n\n

Q<\/strong>: Yes.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

P<\/strong>: To say that you should generate the mind to liberate all unenlightened beings means you should generate the mind to help others instead of wanting to receive help. You suffer because you think, \u201cMy husband doesn\u2019t understand me.\u201d This problem will be solved if you understand your husband. Instead of thinking, \u201cWhy doesn\u2019t the flower love me?\u201d you can love the flower. If you think, \u201cWow, the ocean is so beautiful,\u201d you\u2014not the ocean\u2014will feel good. If you think, \u201cWow, the mountain is so wonderful,\u201d you\u2014not the mountain\u2014will feel good.<\/p>\n\n\n\n

If you say, \u201cMy husband is great,\u201d you will feel good. As you are living with a great person, others will respect you, too. However, if you say, \u201cMy husband is worse than an animal,\u201d others will think like this:<\/p>\n\n\n\n

\u201cIt\u2019s funny. As she is living with a man who is worse than an animal, she must be far worse.\u201d<\/p>\n\n\n\n

It is like cutting off your nose to spite your face. You end up hurting yourself more. Most of us live like that. Honestly, I can speak more frankly but I am afraid all of you might leave if I do that, so I am toning down what I say. Today, you asked me this question so I am telling you honestly. But the Buddha always spoke straightforwardly.<\/p>\n\n\n\n

If someone asked, \u201cHow can I be free from suffering?\u201d<\/p>\n\n\n\n

He said, \u201cGenerate the mind to help others instead of wanting to receive help.\u201d<\/p>\n\n\n\n

He meant that you should generate the mind to liberate unenlightened beings instead of asking him to liberate you. What does it mean to liberate? It means that you should love, understand, and help the other person. Understand, love, and help your husband or wife or child. Generate such a mind right now. Then there will be nothing to suffer from.<\/p>\n\n\n\n

But most of you hate the other person and suffer, giving reasons like, \u201cHe doesn\u2019t love me,\u2019 \u2018He doesn\u2019t understand me,\u2019 or \u2018He doesn\u2019t help me.\u2019 In fact, you don\u2019t have to pray to anyone. You just need to change your perspective. The Buddha shows this by silently performing his daily activities in Chapter 1 of the Diamond Sutra. But the audience doesn\u2019t understand, so Subhuti asks a question. The Buddha gives an answer in one sentence. But they don\u2019t understand, so he adds explanations, which becomes the next chapter. They still don\u2019t understand, so the Buddha adds more explanations. And the Diamond Sutra<\/em> draws out.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Let me ask you again. If you like a flower, will the flower be happy or will you be happy?<\/p>\n\n\n\n

Q<\/strong>: I\u2019ll be happy.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

P<\/strong>: You are right. If you ask, \u201cLord Buddha, what should I do to be happy?\u201d The Buddha says, \u201cLove the flower.\u201d Is it right or wrong?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s right.<\/p>\n\n\n\n

P<\/strong>: Is it difficult or easy?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s easy.<\/p>\n\n\n\n

P<\/strong>: Do you need to make an effort to do it, or is it true?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s true.<\/p>\n\n\n\n

P<\/strong>: If you actually put this into practice, you will know. When you think: \u201cWow, this flower is beautiful,\u201d you will feel good. You will experience this principle right away. So, the Buddha says:<\/p>\n\n\n\n

\u201cCome and see for yourself.\u201d<\/p>\n\n\n\n

It means his teaching is such that anybody can come and see. You just need to open your eyes to see it and there is no secret hidden in his closed fists. You can\u2019t see it only because your eyes are closed. When you open your eyes, you can see it. But when you actually try to open your eyes, you will find that it is not easy. Why? Is it because opening your eyes is difficult? Or because you are addicted just as you are addicted to smoking?<\/p>\n\n\n\n

Q<\/strong>: Because I am addicted.<\/p>\n\n\n\n

P<\/strong>: You are right, you are addicted so it is difficult. Even if you can\u2019t do it well, you don\u2019t need to blame yourself. You just need to see yourself:<\/p>\n\n\n\n

\u201cI am addicted to smoking.\u201d<\/p>\n\n\n\n

\u201cHating has become a habit.<\/p>\n\n\n\n

\u201cGetting angry has become a habit.\u201d<\/p>\n\n\n\n

Out of habit, you hate, get angry, or complain that things are difficult without realizing it. You\u2019ve formed these habits and lived accordingly. You need to break such habits. If you know that some food is harmful to your health, you shouldn\u2019t eat it no matter how good it is.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Break away from the addicted life. Your addiction is not limited to one or two things. Being addicted to all kinds of things, including food, clothing, brand products, perfume, alcohol, smoking, cars, dwellings, people, appearances, and so forth, you live frantically so there is no end to it. Therefore, I\u2019m telling you to let go of your addictions. You can be free from suffering only when you let go of your addictions.<\/p>\n\n\n\n

Even if I tell you, \u201cCome to your senses,\u201d you say: \u201cSunim doesn\u2019t understand the ways of the world. He says these because he is not married.\u201d Therefore, I just answer your questions and don\u2019t interfere in your life. I talk only when you ask questions. Today, you asked me a question, so I am obliged to give you an answer. And such a foolish question becomes a topic for this Dharma Q&A.<\/p>\n\n\n\n

If there had been only smart people around the Buddha, he wouldn\u2019t have had to give teachings. The Diamond Sutra<\/em> came to exist because people didn\u2019t understand and continued to ask questions. If they had been awakened immediately after watching the Buddha performing his daily activities as shown in Chapter 1, the sutra wouldn\u2019t have existed. Owing to Subhuti\u2019s questions, many people can hear the teachings today.<\/p>\n\n\n\n

Q<\/strong>: Thank you. Now I understand.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n","post_title":"How Can I Generate The Mind To Liberate Unenlightened Beings When I\u2019m Not Happy Myself?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-can-i-generate-the-mind-to-liberate-unenlightened-beings-when-im-not-happy-myself","to_ping":"","pinged":"","post_modified":"2024-07-03 18:18:54","post_modified_gmt":"2024-07-03 23:18:54","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19738","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19735,"post_author":"40","post_date":"2024-07-09 18:02:09","post_date_gmt":"2024-07-09 23:02:09","post_content":"\n

<\/p>\n\n\n\n

Q<\/strong>: \u201cHow do we deal with external stimuli if we want to live without agony?\u201d<\/p>\n\n\n\n

P<\/strong>: There\u2019s a story in the scriptures. Somebody asked the Buddha:<\/p>\n\n\n\n

\u2018When a bhikkhu meets a woman and he feels a certain desire, what should he do?\u2019<\/p>\n\n\n\n

The Buddha spoke of three stages of conduct.<\/p>\n\n\n\n

\u2018Do not meet a woman.\u2019<\/p>\n\n\n\n

\u2018But what if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Do not talk to her.\u2019<\/p>\n\n\n\n

\u2018What if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Maintain peace of mind.\u2019<\/p>\n\n\n\n

There are three ways to deal with external stimuli. First, try to stay away from them. This doesn\u2019t mean to run away from them; it means not creating the conditions that lead to external stimuli. There is a saying: \u2018When you see something, you react to it.\u2019 Unenlightened beings tend to be aroused by what they see, hear, or smell. You might like pizza or bread. If you don\u2019t smell pizza or bread, you don\u2019t think about it much. However, if you actually smell the aroma of pizza or bread by accident, you feel a craving for them. So, it\u2019s better try to avoid external stimuli, especially if you\u2019re a beginning practitioner.<\/p>\n\n\n\n

But what if you happen to be interested in her and do talk to her? Third, observe your mind: to observe your mind means to maintain your peace of mind.<\/p>\n\n\n\n

Q<\/strong>: How do we maintain peace of mind?<\/p>\n\n\n\n

In vipa\u015byan\u0101 meditation, we observe our feelings to maintain peace of mind. The first thing that reacts to external stimuli is feeling. Feelings are one of the five aggregates. You should be aware when you feel likes and dislikes, happiness and unhappiness. You might feel a slight fever in your body or your breathing might change. Most of these feelings, if you become aware of them, automatically disappear.<\/p>\n\n\n\n

If you fail to maintain awareness of your feelings, they can turn into desires. It\u2019s like starting a fire with flint. Just as a spark occurs when you strike two pieces of flint together, when your sense bases (sad\u0101yatana) encounter external stimuli, a spark occurs. This is what we call vedan\u0101, the feeling. The spark of vedan\u0101 is ignited from your karma. When a spark occurs, if you have eliminated all the fuel, then the fire doesn\u2019t spread further. Likewise, if you become aware of a feeling, a sense of liking or disliking might occur, but it does not turn into a desire. A feeling occurs, then disappears automatically.<\/p>\n\n\n\n

However, if you forget to maintain awareness of your feelings, then they can turn into desire, as when a fire is fueled by inflammable materials. A feeling turns into a craving in the 12 links of dependent origination. There are two types of craving: craving and aversion. Liking something is a craving, and disliking something is aversion. Depending on the feeling, the feeling of like turns into a craving, and the feeling of dislike turns into aversion.<\/p>\n\n\n\n

However, if you sense the feeling early enough, it can be more easily controlled. However, if you fail to recognize it early on and lose control, the anger will keep growing even if you are aware of it. But if you notice your feelings, it begins growing more slowly. Just like a parabolic motion in physics, the speed of growth slows down. That\u2019s how our mind works.<\/p>\n\n\n\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

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\n

\u201cSmoking is bad in many ways.\u201d<\/p>\n\n\n\n

If you respond, \u201cI still want to smoke.\u201d<\/p>\n\n\n\n

Then, I say, \u201cReally? Go ahead and smoke and die before your time.\u201d<\/p>\n\n\n\n

I mean, if you want to smoke, go ahead and smoke. What can I do if you want to smoke? You might think, \u201cHow can a Buddhist monk speak like that?\u201d But what can I do if you want to smoke? Not smoking is good for your health, doesn\u2019t cost you any money, and allows you to keep your room clean, but if you insist on smoking, what can I do about it? If I force you to stop smoking, you will say it is a human rights violation or a privacy violation. So, I respect your human right and tell you, \u201cSmoke as you wish and die.\u201d (Sunim laughs)<\/p>\n\n\n\n

All the Buddhist sutras, including the Diamond Sutra, talk about common sense. It is the same as telling you to stop smoking if you say your throat hurts due to too much smoking, and telling you to eat less if you say you are suffering from indigestion due to too much eating. All the things the sutras say are things like these. But people say that they can\u2019t quit smoking. And the conversation goes like this:<\/p>\n\n\n\n

\u201cQuitting smoking is good.<\/p>\n\n\n\n

\u201cCan I smoke just a little?<\/p>\n\n\n\n

\u201cEven a little is not good.<\/p>\n\n\n\n

\u201cBut can I smoke just a little?<\/p>\n\n\n\n

\u201cIt is still bad for your health.<\/p>\n\n\n\n

The conversation drags on. It is the same with the Diamond Sutra, which says all it has to say in Chapter 1, but the audience doesn\u2019t understand, so the explanations stretch to Chapter 32. Do you understand?<\/p>\n\n\n\n

Q<\/strong>: Yes.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

P<\/strong>: To say that you should generate the mind to liberate all unenlightened beings means you should generate the mind to help others instead of wanting to receive help. You suffer because you think, \u201cMy husband doesn\u2019t understand me.\u201d This problem will be solved if you understand your husband. Instead of thinking, \u201cWhy doesn\u2019t the flower love me?\u201d you can love the flower. If you think, \u201cWow, the ocean is so beautiful,\u201d you\u2014not the ocean\u2014will feel good. If you think, \u201cWow, the mountain is so wonderful,\u201d you\u2014not the mountain\u2014will feel good.<\/p>\n\n\n\n

If you say, \u201cMy husband is great,\u201d you will feel good. As you are living with a great person, others will respect you, too. However, if you say, \u201cMy husband is worse than an animal,\u201d others will think like this:<\/p>\n\n\n\n

\u201cIt\u2019s funny. As she is living with a man who is worse than an animal, she must be far worse.\u201d<\/p>\n\n\n\n

It is like cutting off your nose to spite your face. You end up hurting yourself more. Most of us live like that. Honestly, I can speak more frankly but I am afraid all of you might leave if I do that, so I am toning down what I say. Today, you asked me this question so I am telling you honestly. But the Buddha always spoke straightforwardly.<\/p>\n\n\n\n

If someone asked, \u201cHow can I be free from suffering?\u201d<\/p>\n\n\n\n

He said, \u201cGenerate the mind to help others instead of wanting to receive help.\u201d<\/p>\n\n\n\n

He meant that you should generate the mind to liberate unenlightened beings instead of asking him to liberate you. What does it mean to liberate? It means that you should love, understand, and help the other person. Understand, love, and help your husband or wife or child. Generate such a mind right now. Then there will be nothing to suffer from.<\/p>\n\n\n\n

But most of you hate the other person and suffer, giving reasons like, \u201cHe doesn\u2019t love me,\u2019 \u2018He doesn\u2019t understand me,\u2019 or \u2018He doesn\u2019t help me.\u2019 In fact, you don\u2019t have to pray to anyone. You just need to change your perspective. The Buddha shows this by silently performing his daily activities in Chapter 1 of the Diamond Sutra. But the audience doesn\u2019t understand, so Subhuti asks a question. The Buddha gives an answer in one sentence. But they don\u2019t understand, so he adds explanations, which becomes the next chapter. They still don\u2019t understand, so the Buddha adds more explanations. And the Diamond Sutra<\/em> draws out.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Let me ask you again. If you like a flower, will the flower be happy or will you be happy?<\/p>\n\n\n\n

Q<\/strong>: I\u2019ll be happy.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

P<\/strong>: You are right. If you ask, \u201cLord Buddha, what should I do to be happy?\u201d The Buddha says, \u201cLove the flower.\u201d Is it right or wrong?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s right.<\/p>\n\n\n\n

P<\/strong>: Is it difficult or easy?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s easy.<\/p>\n\n\n\n

P<\/strong>: Do you need to make an effort to do it, or is it true?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s true.<\/p>\n\n\n\n

P<\/strong>: If you actually put this into practice, you will know. When you think: \u201cWow, this flower is beautiful,\u201d you will feel good. You will experience this principle right away. So, the Buddha says:<\/p>\n\n\n\n

\u201cCome and see for yourself.\u201d<\/p>\n\n\n\n

It means his teaching is such that anybody can come and see. You just need to open your eyes to see it and there is no secret hidden in his closed fists. You can\u2019t see it only because your eyes are closed. When you open your eyes, you can see it. But when you actually try to open your eyes, you will find that it is not easy. Why? Is it because opening your eyes is difficult? Or because you are addicted just as you are addicted to smoking?<\/p>\n\n\n\n

Q<\/strong>: Because I am addicted.<\/p>\n\n\n\n

P<\/strong>: You are right, you are addicted so it is difficult. Even if you can\u2019t do it well, you don\u2019t need to blame yourself. You just need to see yourself:<\/p>\n\n\n\n

\u201cI am addicted to smoking.\u201d<\/p>\n\n\n\n

\u201cHating has become a habit.<\/p>\n\n\n\n

\u201cGetting angry has become a habit.\u201d<\/p>\n\n\n\n

Out of habit, you hate, get angry, or complain that things are difficult without realizing it. You\u2019ve formed these habits and lived accordingly. You need to break such habits. If you know that some food is harmful to your health, you shouldn\u2019t eat it no matter how good it is.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Break away from the addicted life. Your addiction is not limited to one or two things. Being addicted to all kinds of things, including food, clothing, brand products, perfume, alcohol, smoking, cars, dwellings, people, appearances, and so forth, you live frantically so there is no end to it. Therefore, I\u2019m telling you to let go of your addictions. You can be free from suffering only when you let go of your addictions.<\/p>\n\n\n\n

Even if I tell you, \u201cCome to your senses,\u201d you say: \u201cSunim doesn\u2019t understand the ways of the world. He says these because he is not married.\u201d Therefore, I just answer your questions and don\u2019t interfere in your life. I talk only when you ask questions. Today, you asked me a question, so I am obliged to give you an answer. And such a foolish question becomes a topic for this Dharma Q&A.<\/p>\n\n\n\n

If there had been only smart people around the Buddha, he wouldn\u2019t have had to give teachings. The Diamond Sutra<\/em> came to exist because people didn\u2019t understand and continued to ask questions. If they had been awakened immediately after watching the Buddha performing his daily activities as shown in Chapter 1, the sutra wouldn\u2019t have existed. Owing to Subhuti\u2019s questions, many people can hear the teachings today.<\/p>\n\n\n\n

Q<\/strong>: Thank you. Now I understand.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n","post_title":"How Can I Generate The Mind To Liberate Unenlightened Beings When I\u2019m Not Happy Myself?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-can-i-generate-the-mind-to-liberate-unenlightened-beings-when-im-not-happy-myself","to_ping":"","pinged":"","post_modified":"2024-07-03 18:18:54","post_modified_gmt":"2024-07-03 23:18:54","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19738","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19735,"post_author":"40","post_date":"2024-07-09 18:02:09","post_date_gmt":"2024-07-09 23:02:09","post_content":"\n

<\/p>\n\n\n\n

Q<\/strong>: \u201cHow do we deal with external stimuli if we want to live without agony?\u201d<\/p>\n\n\n\n

P<\/strong>: There\u2019s a story in the scriptures. Somebody asked the Buddha:<\/p>\n\n\n\n

\u2018When a bhikkhu meets a woman and he feels a certain desire, what should he do?\u2019<\/p>\n\n\n\n

The Buddha spoke of three stages of conduct.<\/p>\n\n\n\n

\u2018Do not meet a woman.\u2019<\/p>\n\n\n\n

\u2018But what if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Do not talk to her.\u2019<\/p>\n\n\n\n

\u2018What if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Maintain peace of mind.\u2019<\/p>\n\n\n\n

There are three ways to deal with external stimuli. First, try to stay away from them. This doesn\u2019t mean to run away from them; it means not creating the conditions that lead to external stimuli. There is a saying: \u2018When you see something, you react to it.\u2019 Unenlightened beings tend to be aroused by what they see, hear, or smell. You might like pizza or bread. If you don\u2019t smell pizza or bread, you don\u2019t think about it much. However, if you actually smell the aroma of pizza or bread by accident, you feel a craving for them. So, it\u2019s better try to avoid external stimuli, especially if you\u2019re a beginning practitioner.<\/p>\n\n\n\n

But what if you happen to be interested in her and do talk to her? Third, observe your mind: to observe your mind means to maintain your peace of mind.<\/p>\n\n\n\n

Q<\/strong>: How do we maintain peace of mind?<\/p>\n\n\n\n

In vipa\u015byan\u0101 meditation, we observe our feelings to maintain peace of mind. The first thing that reacts to external stimuli is feeling. Feelings are one of the five aggregates. You should be aware when you feel likes and dislikes, happiness and unhappiness. You might feel a slight fever in your body or your breathing might change. Most of these feelings, if you become aware of them, automatically disappear.<\/p>\n\n\n\n

If you fail to maintain awareness of your feelings, they can turn into desires. It\u2019s like starting a fire with flint. Just as a spark occurs when you strike two pieces of flint together, when your sense bases (sad\u0101yatana) encounter external stimuli, a spark occurs. This is what we call vedan\u0101, the feeling. The spark of vedan\u0101 is ignited from your karma. When a spark occurs, if you have eliminated all the fuel, then the fire doesn\u2019t spread further. Likewise, if you become aware of a feeling, a sense of liking or disliking might occur, but it does not turn into a desire. A feeling occurs, then disappears automatically.<\/p>\n\n\n\n

However, if you forget to maintain awareness of your feelings, then they can turn into desire, as when a fire is fueled by inflammable materials. A feeling turns into a craving in the 12 links of dependent origination. There are two types of craving: craving and aversion. Liking something is a craving, and disliking something is aversion. Depending on the feeling, the feeling of like turns into a craving, and the feeling of dislike turns into aversion.<\/p>\n\n\n\n

However, if you sense the feeling early enough, it can be more easily controlled. However, if you fail to recognize it early on and lose control, the anger will keep growing even if you are aware of it. But if you notice your feelings, it begins growing more slowly. Just like a parabolic motion in physics, the speed of growth slows down. That\u2019s how our mind works.<\/p>\n\n\n\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

Page 1 of 3 1 2 3
\n

The Buddhadharma is very easy. Actually, you don\u2019t need to do anything special, but we think it is difficult because we are addicted to the three poisons of greed, anger, and ignorance, like those who are addicted to nicotine or opium. The Buddha says compassionately, \u201cSmoking is bad for your health,\u201d but I say,<\/p>\n\n\n\n

\u201cSmoking is bad in many ways.\u201d<\/p>\n\n\n\n

If you respond, \u201cI still want to smoke.\u201d<\/p>\n\n\n\n

Then, I say, \u201cReally? Go ahead and smoke and die before your time.\u201d<\/p>\n\n\n\n

I mean, if you want to smoke, go ahead and smoke. What can I do if you want to smoke? You might think, \u201cHow can a Buddhist monk speak like that?\u201d But what can I do if you want to smoke? Not smoking is good for your health, doesn\u2019t cost you any money, and allows you to keep your room clean, but if you insist on smoking, what can I do about it? If I force you to stop smoking, you will say it is a human rights violation or a privacy violation. So, I respect your human right and tell you, \u201cSmoke as you wish and die.\u201d (Sunim laughs)<\/p>\n\n\n\n

All the Buddhist sutras, including the Diamond Sutra, talk about common sense. It is the same as telling you to stop smoking if you say your throat hurts due to too much smoking, and telling you to eat less if you say you are suffering from indigestion due to too much eating. All the things the sutras say are things like these. But people say that they can\u2019t quit smoking. And the conversation goes like this:<\/p>\n\n\n\n

\u201cQuitting smoking is good.<\/p>\n\n\n\n

\u201cCan I smoke just a little?<\/p>\n\n\n\n

\u201cEven a little is not good.<\/p>\n\n\n\n

\u201cBut can I smoke just a little?<\/p>\n\n\n\n

\u201cIt is still bad for your health.<\/p>\n\n\n\n

The conversation drags on. It is the same with the Diamond Sutra, which says all it has to say in Chapter 1, but the audience doesn\u2019t understand, so the explanations stretch to Chapter 32. Do you understand?<\/p>\n\n\n\n

Q<\/strong>: Yes.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

P<\/strong>: To say that you should generate the mind to liberate all unenlightened beings means you should generate the mind to help others instead of wanting to receive help. You suffer because you think, \u201cMy husband doesn\u2019t understand me.\u201d This problem will be solved if you understand your husband. Instead of thinking, \u201cWhy doesn\u2019t the flower love me?\u201d you can love the flower. If you think, \u201cWow, the ocean is so beautiful,\u201d you\u2014not the ocean\u2014will feel good. If you think, \u201cWow, the mountain is so wonderful,\u201d you\u2014not the mountain\u2014will feel good.<\/p>\n\n\n\n

If you say, \u201cMy husband is great,\u201d you will feel good. As you are living with a great person, others will respect you, too. However, if you say, \u201cMy husband is worse than an animal,\u201d others will think like this:<\/p>\n\n\n\n

\u201cIt\u2019s funny. As she is living with a man who is worse than an animal, she must be far worse.\u201d<\/p>\n\n\n\n

It is like cutting off your nose to spite your face. You end up hurting yourself more. Most of us live like that. Honestly, I can speak more frankly but I am afraid all of you might leave if I do that, so I am toning down what I say. Today, you asked me this question so I am telling you honestly. But the Buddha always spoke straightforwardly.<\/p>\n\n\n\n

If someone asked, \u201cHow can I be free from suffering?\u201d<\/p>\n\n\n\n

He said, \u201cGenerate the mind to help others instead of wanting to receive help.\u201d<\/p>\n\n\n\n

He meant that you should generate the mind to liberate unenlightened beings instead of asking him to liberate you. What does it mean to liberate? It means that you should love, understand, and help the other person. Understand, love, and help your husband or wife or child. Generate such a mind right now. Then there will be nothing to suffer from.<\/p>\n\n\n\n

But most of you hate the other person and suffer, giving reasons like, \u201cHe doesn\u2019t love me,\u2019 \u2018He doesn\u2019t understand me,\u2019 or \u2018He doesn\u2019t help me.\u2019 In fact, you don\u2019t have to pray to anyone. You just need to change your perspective. The Buddha shows this by silently performing his daily activities in Chapter 1 of the Diamond Sutra. But the audience doesn\u2019t understand, so Subhuti asks a question. The Buddha gives an answer in one sentence. But they don\u2019t understand, so he adds explanations, which becomes the next chapter. They still don\u2019t understand, so the Buddha adds more explanations. And the Diamond Sutra<\/em> draws out.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Let me ask you again. If you like a flower, will the flower be happy or will you be happy?<\/p>\n\n\n\n

Q<\/strong>: I\u2019ll be happy.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

P<\/strong>: You are right. If you ask, \u201cLord Buddha, what should I do to be happy?\u201d The Buddha says, \u201cLove the flower.\u201d Is it right or wrong?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s right.<\/p>\n\n\n\n

P<\/strong>: Is it difficult or easy?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s easy.<\/p>\n\n\n\n

P<\/strong>: Do you need to make an effort to do it, or is it true?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s true.<\/p>\n\n\n\n

P<\/strong>: If you actually put this into practice, you will know. When you think: \u201cWow, this flower is beautiful,\u201d you will feel good. You will experience this principle right away. So, the Buddha says:<\/p>\n\n\n\n

\u201cCome and see for yourself.\u201d<\/p>\n\n\n\n

It means his teaching is such that anybody can come and see. You just need to open your eyes to see it and there is no secret hidden in his closed fists. You can\u2019t see it only because your eyes are closed. When you open your eyes, you can see it. But when you actually try to open your eyes, you will find that it is not easy. Why? Is it because opening your eyes is difficult? Or because you are addicted just as you are addicted to smoking?<\/p>\n\n\n\n

Q<\/strong>: Because I am addicted.<\/p>\n\n\n\n

P<\/strong>: You are right, you are addicted so it is difficult. Even if you can\u2019t do it well, you don\u2019t need to blame yourself. You just need to see yourself:<\/p>\n\n\n\n

\u201cI am addicted to smoking.\u201d<\/p>\n\n\n\n

\u201cHating has become a habit.<\/p>\n\n\n\n

\u201cGetting angry has become a habit.\u201d<\/p>\n\n\n\n

Out of habit, you hate, get angry, or complain that things are difficult without realizing it. You\u2019ve formed these habits and lived accordingly. You need to break such habits. If you know that some food is harmful to your health, you shouldn\u2019t eat it no matter how good it is.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Break away from the addicted life. Your addiction is not limited to one or two things. Being addicted to all kinds of things, including food, clothing, brand products, perfume, alcohol, smoking, cars, dwellings, people, appearances, and so forth, you live frantically so there is no end to it. Therefore, I\u2019m telling you to let go of your addictions. You can be free from suffering only when you let go of your addictions.<\/p>\n\n\n\n

Even if I tell you, \u201cCome to your senses,\u201d you say: \u201cSunim doesn\u2019t understand the ways of the world. He says these because he is not married.\u201d Therefore, I just answer your questions and don\u2019t interfere in your life. I talk only when you ask questions. Today, you asked me a question, so I am obliged to give you an answer. And such a foolish question becomes a topic for this Dharma Q&A.<\/p>\n\n\n\n

If there had been only smart people around the Buddha, he wouldn\u2019t have had to give teachings. The Diamond Sutra<\/em> came to exist because people didn\u2019t understand and continued to ask questions. If they had been awakened immediately after watching the Buddha performing his daily activities as shown in Chapter 1, the sutra wouldn\u2019t have existed. Owing to Subhuti\u2019s questions, many people can hear the teachings today.<\/p>\n\n\n\n

Q<\/strong>: Thank you. Now I understand.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n","post_title":"How Can I Generate The Mind To Liberate Unenlightened Beings When I\u2019m Not Happy Myself?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-can-i-generate-the-mind-to-liberate-unenlightened-beings-when-im-not-happy-myself","to_ping":"","pinged":"","post_modified":"2024-07-03 18:18:54","post_modified_gmt":"2024-07-03 23:18:54","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19738","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19735,"post_author":"40","post_date":"2024-07-09 18:02:09","post_date_gmt":"2024-07-09 23:02:09","post_content":"\n

<\/p>\n\n\n\n

Q<\/strong>: \u201cHow do we deal with external stimuli if we want to live without agony?\u201d<\/p>\n\n\n\n

P<\/strong>: There\u2019s a story in the scriptures. Somebody asked the Buddha:<\/p>\n\n\n\n

\u2018When a bhikkhu meets a woman and he feels a certain desire, what should he do?\u2019<\/p>\n\n\n\n

The Buddha spoke of three stages of conduct.<\/p>\n\n\n\n

\u2018Do not meet a woman.\u2019<\/p>\n\n\n\n

\u2018But what if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Do not talk to her.\u2019<\/p>\n\n\n\n

\u2018What if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Maintain peace of mind.\u2019<\/p>\n\n\n\n

There are three ways to deal with external stimuli. First, try to stay away from them. This doesn\u2019t mean to run away from them; it means not creating the conditions that lead to external stimuli. There is a saying: \u2018When you see something, you react to it.\u2019 Unenlightened beings tend to be aroused by what they see, hear, or smell. You might like pizza or bread. If you don\u2019t smell pizza or bread, you don\u2019t think about it much. However, if you actually smell the aroma of pizza or bread by accident, you feel a craving for them. So, it\u2019s better try to avoid external stimuli, especially if you\u2019re a beginning practitioner.<\/p>\n\n\n\n

But what if you happen to be interested in her and do talk to her? Third, observe your mind: to observe your mind means to maintain your peace of mind.<\/p>\n\n\n\n

Q<\/strong>: How do we maintain peace of mind?<\/p>\n\n\n\n

In vipa\u015byan\u0101 meditation, we observe our feelings to maintain peace of mind. The first thing that reacts to external stimuli is feeling. Feelings are one of the five aggregates. You should be aware when you feel likes and dislikes, happiness and unhappiness. You might feel a slight fever in your body or your breathing might change. Most of these feelings, if you become aware of them, automatically disappear.<\/p>\n\n\n\n

If you fail to maintain awareness of your feelings, they can turn into desires. It\u2019s like starting a fire with flint. Just as a spark occurs when you strike two pieces of flint together, when your sense bases (sad\u0101yatana) encounter external stimuli, a spark occurs. This is what we call vedan\u0101, the feeling. The spark of vedan\u0101 is ignited from your karma. When a spark occurs, if you have eliminated all the fuel, then the fire doesn\u2019t spread further. Likewise, if you become aware of a feeling, a sense of liking or disliking might occur, but it does not turn into a desire. A feeling occurs, then disappears automatically.<\/p>\n\n\n\n

However, if you forget to maintain awareness of your feelings, then they can turn into desire, as when a fire is fueled by inflammable materials. A feeling turns into a craving in the 12 links of dependent origination. There are two types of craving: craving and aversion. Liking something is a craving, and disliking something is aversion. Depending on the feeling, the feeling of like turns into a craving, and the feeling of dislike turns into aversion.<\/p>\n\n\n\n

However, if you sense the feeling early enough, it can be more easily controlled. However, if you fail to recognize it early on and lose control, the anger will keep growing even if you are aware of it. But if you notice your feelings, it begins growing more slowly. Just like a parabolic motion in physics, the speed of growth slows down. That\u2019s how our mind works.<\/p>\n\n\n\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

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\"alt\"\/<\/figure>\n\n\n\n

The Buddhadharma is very easy. Actually, you don\u2019t need to do anything special, but we think it is difficult because we are addicted to the three poisons of greed, anger, and ignorance, like those who are addicted to nicotine or opium. The Buddha says compassionately, \u201cSmoking is bad for your health,\u201d but I say,<\/p>\n\n\n\n

\u201cSmoking is bad in many ways.\u201d<\/p>\n\n\n\n

If you respond, \u201cI still want to smoke.\u201d<\/p>\n\n\n\n

Then, I say, \u201cReally? Go ahead and smoke and die before your time.\u201d<\/p>\n\n\n\n

I mean, if you want to smoke, go ahead and smoke. What can I do if you want to smoke? You might think, \u201cHow can a Buddhist monk speak like that?\u201d But what can I do if you want to smoke? Not smoking is good for your health, doesn\u2019t cost you any money, and allows you to keep your room clean, but if you insist on smoking, what can I do about it? If I force you to stop smoking, you will say it is a human rights violation or a privacy violation. So, I respect your human right and tell you, \u201cSmoke as you wish and die.\u201d (Sunim laughs)<\/p>\n\n\n\n

All the Buddhist sutras, including the Diamond Sutra, talk about common sense. It is the same as telling you to stop smoking if you say your throat hurts due to too much smoking, and telling you to eat less if you say you are suffering from indigestion due to too much eating. All the things the sutras say are things like these. But people say that they can\u2019t quit smoking. And the conversation goes like this:<\/p>\n\n\n\n

\u201cQuitting smoking is good.<\/p>\n\n\n\n

\u201cCan I smoke just a little?<\/p>\n\n\n\n

\u201cEven a little is not good.<\/p>\n\n\n\n

\u201cBut can I smoke just a little?<\/p>\n\n\n\n

\u201cIt is still bad for your health.<\/p>\n\n\n\n

The conversation drags on. It is the same with the Diamond Sutra, which says all it has to say in Chapter 1, but the audience doesn\u2019t understand, so the explanations stretch to Chapter 32. Do you understand?<\/p>\n\n\n\n

Q<\/strong>: Yes.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

P<\/strong>: To say that you should generate the mind to liberate all unenlightened beings means you should generate the mind to help others instead of wanting to receive help. You suffer because you think, \u201cMy husband doesn\u2019t understand me.\u201d This problem will be solved if you understand your husband. Instead of thinking, \u201cWhy doesn\u2019t the flower love me?\u201d you can love the flower. If you think, \u201cWow, the ocean is so beautiful,\u201d you\u2014not the ocean\u2014will feel good. If you think, \u201cWow, the mountain is so wonderful,\u201d you\u2014not the mountain\u2014will feel good.<\/p>\n\n\n\n

If you say, \u201cMy husband is great,\u201d you will feel good. As you are living with a great person, others will respect you, too. However, if you say, \u201cMy husband is worse than an animal,\u201d others will think like this:<\/p>\n\n\n\n

\u201cIt\u2019s funny. As she is living with a man who is worse than an animal, she must be far worse.\u201d<\/p>\n\n\n\n

It is like cutting off your nose to spite your face. You end up hurting yourself more. Most of us live like that. Honestly, I can speak more frankly but I am afraid all of you might leave if I do that, so I am toning down what I say. Today, you asked me this question so I am telling you honestly. But the Buddha always spoke straightforwardly.<\/p>\n\n\n\n

If someone asked, \u201cHow can I be free from suffering?\u201d<\/p>\n\n\n\n

He said, \u201cGenerate the mind to help others instead of wanting to receive help.\u201d<\/p>\n\n\n\n

He meant that you should generate the mind to liberate unenlightened beings instead of asking him to liberate you. What does it mean to liberate? It means that you should love, understand, and help the other person. Understand, love, and help your husband or wife or child. Generate such a mind right now. Then there will be nothing to suffer from.<\/p>\n\n\n\n

But most of you hate the other person and suffer, giving reasons like, \u201cHe doesn\u2019t love me,\u2019 \u2018He doesn\u2019t understand me,\u2019 or \u2018He doesn\u2019t help me.\u2019 In fact, you don\u2019t have to pray to anyone. You just need to change your perspective. The Buddha shows this by silently performing his daily activities in Chapter 1 of the Diamond Sutra. But the audience doesn\u2019t understand, so Subhuti asks a question. The Buddha gives an answer in one sentence. But they don\u2019t understand, so he adds explanations, which becomes the next chapter. They still don\u2019t understand, so the Buddha adds more explanations. And the Diamond Sutra<\/em> draws out.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Let me ask you again. If you like a flower, will the flower be happy or will you be happy?<\/p>\n\n\n\n

Q<\/strong>: I\u2019ll be happy.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

P<\/strong>: You are right. If you ask, \u201cLord Buddha, what should I do to be happy?\u201d The Buddha says, \u201cLove the flower.\u201d Is it right or wrong?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s right.<\/p>\n\n\n\n

P<\/strong>: Is it difficult or easy?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s easy.<\/p>\n\n\n\n

P<\/strong>: Do you need to make an effort to do it, or is it true?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s true.<\/p>\n\n\n\n

P<\/strong>: If you actually put this into practice, you will know. When you think: \u201cWow, this flower is beautiful,\u201d you will feel good. You will experience this principle right away. So, the Buddha says:<\/p>\n\n\n\n

\u201cCome and see for yourself.\u201d<\/p>\n\n\n\n

It means his teaching is such that anybody can come and see. You just need to open your eyes to see it and there is no secret hidden in his closed fists. You can\u2019t see it only because your eyes are closed. When you open your eyes, you can see it. But when you actually try to open your eyes, you will find that it is not easy. Why? Is it because opening your eyes is difficult? Or because you are addicted just as you are addicted to smoking?<\/p>\n\n\n\n

Q<\/strong>: Because I am addicted.<\/p>\n\n\n\n

P<\/strong>: You are right, you are addicted so it is difficult. Even if you can\u2019t do it well, you don\u2019t need to blame yourself. You just need to see yourself:<\/p>\n\n\n\n

\u201cI am addicted to smoking.\u201d<\/p>\n\n\n\n

\u201cHating has become a habit.<\/p>\n\n\n\n

\u201cGetting angry has become a habit.\u201d<\/p>\n\n\n\n

Out of habit, you hate, get angry, or complain that things are difficult without realizing it. You\u2019ve formed these habits and lived accordingly. You need to break such habits. If you know that some food is harmful to your health, you shouldn\u2019t eat it no matter how good it is.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Break away from the addicted life. Your addiction is not limited to one or two things. Being addicted to all kinds of things, including food, clothing, brand products, perfume, alcohol, smoking, cars, dwellings, people, appearances, and so forth, you live frantically so there is no end to it. Therefore, I\u2019m telling you to let go of your addictions. You can be free from suffering only when you let go of your addictions.<\/p>\n\n\n\n

Even if I tell you, \u201cCome to your senses,\u201d you say: \u201cSunim doesn\u2019t understand the ways of the world. He says these because he is not married.\u201d Therefore, I just answer your questions and don\u2019t interfere in your life. I talk only when you ask questions. Today, you asked me a question, so I am obliged to give you an answer. And such a foolish question becomes a topic for this Dharma Q&A.<\/p>\n\n\n\n

If there had been only smart people around the Buddha, he wouldn\u2019t have had to give teachings. The Diamond Sutra<\/em> came to exist because people didn\u2019t understand and continued to ask questions. If they had been awakened immediately after watching the Buddha performing his daily activities as shown in Chapter 1, the sutra wouldn\u2019t have existed. Owing to Subhuti\u2019s questions, many people can hear the teachings today.<\/p>\n\n\n\n

Q<\/strong>: Thank you. Now I understand.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n","post_title":"How Can I Generate The Mind To Liberate Unenlightened Beings When I\u2019m Not Happy Myself?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-can-i-generate-the-mind-to-liberate-unenlightened-beings-when-im-not-happy-myself","to_ping":"","pinged":"","post_modified":"2024-07-03 18:18:54","post_modified_gmt":"2024-07-03 23:18:54","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19738","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19735,"post_author":"40","post_date":"2024-07-09 18:02:09","post_date_gmt":"2024-07-09 23:02:09","post_content":"\n

<\/p>\n\n\n\n

Q<\/strong>: \u201cHow do we deal with external stimuli if we want to live without agony?\u201d<\/p>\n\n\n\n

P<\/strong>: There\u2019s a story in the scriptures. Somebody asked the Buddha:<\/p>\n\n\n\n

\u2018When a bhikkhu meets a woman and he feels a certain desire, what should he do?\u2019<\/p>\n\n\n\n

The Buddha spoke of three stages of conduct.<\/p>\n\n\n\n

\u2018Do not meet a woman.\u2019<\/p>\n\n\n\n

\u2018But what if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Do not talk to her.\u2019<\/p>\n\n\n\n

\u2018What if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Maintain peace of mind.\u2019<\/p>\n\n\n\n

There are three ways to deal with external stimuli. First, try to stay away from them. This doesn\u2019t mean to run away from them; it means not creating the conditions that lead to external stimuli. There is a saying: \u2018When you see something, you react to it.\u2019 Unenlightened beings tend to be aroused by what they see, hear, or smell. You might like pizza or bread. If you don\u2019t smell pizza or bread, you don\u2019t think about it much. However, if you actually smell the aroma of pizza or bread by accident, you feel a craving for them. So, it\u2019s better try to avoid external stimuli, especially if you\u2019re a beginning practitioner.<\/p>\n\n\n\n

But what if you happen to be interested in her and do talk to her? Third, observe your mind: to observe your mind means to maintain your peace of mind.<\/p>\n\n\n\n

Q<\/strong>: How do we maintain peace of mind?<\/p>\n\n\n\n

In vipa\u015byan\u0101 meditation, we observe our feelings to maintain peace of mind. The first thing that reacts to external stimuli is feeling. Feelings are one of the five aggregates. You should be aware when you feel likes and dislikes, happiness and unhappiness. You might feel a slight fever in your body or your breathing might change. Most of these feelings, if you become aware of them, automatically disappear.<\/p>\n\n\n\n

If you fail to maintain awareness of your feelings, they can turn into desires. It\u2019s like starting a fire with flint. Just as a spark occurs when you strike two pieces of flint together, when your sense bases (sad\u0101yatana) encounter external stimuli, a spark occurs. This is what we call vedan\u0101, the feeling. The spark of vedan\u0101 is ignited from your karma. When a spark occurs, if you have eliminated all the fuel, then the fire doesn\u2019t spread further. Likewise, if you become aware of a feeling, a sense of liking or disliking might occur, but it does not turn into a desire. A feeling occurs, then disappears automatically.<\/p>\n\n\n\n

However, if you forget to maintain awareness of your feelings, then they can turn into desire, as when a fire is fueled by inflammable materials. A feeling turns into a craving in the 12 links of dependent origination. There are two types of craving: craving and aversion. Liking something is a craving, and disliking something is aversion. Depending on the feeling, the feeling of like turns into a craving, and the feeling of dislike turns into aversion.<\/p>\n\n\n\n

However, if you sense the feeling early enough, it can be more easily controlled. However, if you fail to recognize it early on and lose control, the anger will keep growing even if you are aware of it. But if you notice your feelings, it begins growing more slowly. Just like a parabolic motion in physics, the speed of growth slows down. That\u2019s how our mind works.<\/p>\n\n\n\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

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We suffer because we desire to have our way with the other person. And the desire has become a habit. For we\u2019ve lived like that since we were born. It is the same as a smoker saying, \u201cI can\u2019t live without smoking\u201d when he or she is told to stop smoking.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

The Buddhadharma is very easy. Actually, you don\u2019t need to do anything special, but we think it is difficult because we are addicted to the three poisons of greed, anger, and ignorance, like those who are addicted to nicotine or opium. The Buddha says compassionately, \u201cSmoking is bad for your health,\u201d but I say,<\/p>\n\n\n\n

\u201cSmoking is bad in many ways.\u201d<\/p>\n\n\n\n

If you respond, \u201cI still want to smoke.\u201d<\/p>\n\n\n\n

Then, I say, \u201cReally? Go ahead and smoke and die before your time.\u201d<\/p>\n\n\n\n

I mean, if you want to smoke, go ahead and smoke. What can I do if you want to smoke? You might think, \u201cHow can a Buddhist monk speak like that?\u201d But what can I do if you want to smoke? Not smoking is good for your health, doesn\u2019t cost you any money, and allows you to keep your room clean, but if you insist on smoking, what can I do about it? If I force you to stop smoking, you will say it is a human rights violation or a privacy violation. So, I respect your human right and tell you, \u201cSmoke as you wish and die.\u201d (Sunim laughs)<\/p>\n\n\n\n

All the Buddhist sutras, including the Diamond Sutra, talk about common sense. It is the same as telling you to stop smoking if you say your throat hurts due to too much smoking, and telling you to eat less if you say you are suffering from indigestion due to too much eating. All the things the sutras say are things like these. But people say that they can\u2019t quit smoking. And the conversation goes like this:<\/p>\n\n\n\n

\u201cQuitting smoking is good.<\/p>\n\n\n\n

\u201cCan I smoke just a little?<\/p>\n\n\n\n

\u201cEven a little is not good.<\/p>\n\n\n\n

\u201cBut can I smoke just a little?<\/p>\n\n\n\n

\u201cIt is still bad for your health.<\/p>\n\n\n\n

The conversation drags on. It is the same with the Diamond Sutra, which says all it has to say in Chapter 1, but the audience doesn\u2019t understand, so the explanations stretch to Chapter 32. Do you understand?<\/p>\n\n\n\n

Q<\/strong>: Yes.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

P<\/strong>: To say that you should generate the mind to liberate all unenlightened beings means you should generate the mind to help others instead of wanting to receive help. You suffer because you think, \u201cMy husband doesn\u2019t understand me.\u201d This problem will be solved if you understand your husband. Instead of thinking, \u201cWhy doesn\u2019t the flower love me?\u201d you can love the flower. If you think, \u201cWow, the ocean is so beautiful,\u201d you\u2014not the ocean\u2014will feel good. If you think, \u201cWow, the mountain is so wonderful,\u201d you\u2014not the mountain\u2014will feel good.<\/p>\n\n\n\n

If you say, \u201cMy husband is great,\u201d you will feel good. As you are living with a great person, others will respect you, too. However, if you say, \u201cMy husband is worse than an animal,\u201d others will think like this:<\/p>\n\n\n\n

\u201cIt\u2019s funny. As she is living with a man who is worse than an animal, she must be far worse.\u201d<\/p>\n\n\n\n

It is like cutting off your nose to spite your face. You end up hurting yourself more. Most of us live like that. Honestly, I can speak more frankly but I am afraid all of you might leave if I do that, so I am toning down what I say. Today, you asked me this question so I am telling you honestly. But the Buddha always spoke straightforwardly.<\/p>\n\n\n\n

If someone asked, \u201cHow can I be free from suffering?\u201d<\/p>\n\n\n\n

He said, \u201cGenerate the mind to help others instead of wanting to receive help.\u201d<\/p>\n\n\n\n

He meant that you should generate the mind to liberate unenlightened beings instead of asking him to liberate you. What does it mean to liberate? It means that you should love, understand, and help the other person. Understand, love, and help your husband or wife or child. Generate such a mind right now. Then there will be nothing to suffer from.<\/p>\n\n\n\n

But most of you hate the other person and suffer, giving reasons like, \u201cHe doesn\u2019t love me,\u2019 \u2018He doesn\u2019t understand me,\u2019 or \u2018He doesn\u2019t help me.\u2019 In fact, you don\u2019t have to pray to anyone. You just need to change your perspective. The Buddha shows this by silently performing his daily activities in Chapter 1 of the Diamond Sutra. But the audience doesn\u2019t understand, so Subhuti asks a question. The Buddha gives an answer in one sentence. But they don\u2019t understand, so he adds explanations, which becomes the next chapter. They still don\u2019t understand, so the Buddha adds more explanations. And the Diamond Sutra<\/em> draws out.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Let me ask you again. If you like a flower, will the flower be happy or will you be happy?<\/p>\n\n\n\n

Q<\/strong>: I\u2019ll be happy.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

P<\/strong>: You are right. If you ask, \u201cLord Buddha, what should I do to be happy?\u201d The Buddha says, \u201cLove the flower.\u201d Is it right or wrong?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s right.<\/p>\n\n\n\n

P<\/strong>: Is it difficult or easy?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s easy.<\/p>\n\n\n\n

P<\/strong>: Do you need to make an effort to do it, or is it true?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s true.<\/p>\n\n\n\n

P<\/strong>: If you actually put this into practice, you will know. When you think: \u201cWow, this flower is beautiful,\u201d you will feel good. You will experience this principle right away. So, the Buddha says:<\/p>\n\n\n\n

\u201cCome and see for yourself.\u201d<\/p>\n\n\n\n

It means his teaching is such that anybody can come and see. You just need to open your eyes to see it and there is no secret hidden in his closed fists. You can\u2019t see it only because your eyes are closed. When you open your eyes, you can see it. But when you actually try to open your eyes, you will find that it is not easy. Why? Is it because opening your eyes is difficult? Or because you are addicted just as you are addicted to smoking?<\/p>\n\n\n\n

Q<\/strong>: Because I am addicted.<\/p>\n\n\n\n

P<\/strong>: You are right, you are addicted so it is difficult. Even if you can\u2019t do it well, you don\u2019t need to blame yourself. You just need to see yourself:<\/p>\n\n\n\n

\u201cI am addicted to smoking.\u201d<\/p>\n\n\n\n

\u201cHating has become a habit.<\/p>\n\n\n\n

\u201cGetting angry has become a habit.\u201d<\/p>\n\n\n\n

Out of habit, you hate, get angry, or complain that things are difficult without realizing it. You\u2019ve formed these habits and lived accordingly. You need to break such habits. If you know that some food is harmful to your health, you shouldn\u2019t eat it no matter how good it is.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Break away from the addicted life. Your addiction is not limited to one or two things. Being addicted to all kinds of things, including food, clothing, brand products, perfume, alcohol, smoking, cars, dwellings, people, appearances, and so forth, you live frantically so there is no end to it. Therefore, I\u2019m telling you to let go of your addictions. You can be free from suffering only when you let go of your addictions.<\/p>\n\n\n\n

Even if I tell you, \u201cCome to your senses,\u201d you say: \u201cSunim doesn\u2019t understand the ways of the world. He says these because he is not married.\u201d Therefore, I just answer your questions and don\u2019t interfere in your life. I talk only when you ask questions. Today, you asked me a question, so I am obliged to give you an answer. And such a foolish question becomes a topic for this Dharma Q&A.<\/p>\n\n\n\n

If there had been only smart people around the Buddha, he wouldn\u2019t have had to give teachings. The Diamond Sutra<\/em> came to exist because people didn\u2019t understand and continued to ask questions. If they had been awakened immediately after watching the Buddha performing his daily activities as shown in Chapter 1, the sutra wouldn\u2019t have existed. Owing to Subhuti\u2019s questions, many people can hear the teachings today.<\/p>\n\n\n\n

Q<\/strong>: Thank you. Now I understand.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n","post_title":"How Can I Generate The Mind To Liberate Unenlightened Beings When I\u2019m Not Happy Myself?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-can-i-generate-the-mind-to-liberate-unenlightened-beings-when-im-not-happy-myself","to_ping":"","pinged":"","post_modified":"2024-07-03 18:18:54","post_modified_gmt":"2024-07-03 23:18:54","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19738","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19735,"post_author":"40","post_date":"2024-07-09 18:02:09","post_date_gmt":"2024-07-09 23:02:09","post_content":"\n

<\/p>\n\n\n\n

Q<\/strong>: \u201cHow do we deal with external stimuli if we want to live without agony?\u201d<\/p>\n\n\n\n

P<\/strong>: There\u2019s a story in the scriptures. Somebody asked the Buddha:<\/p>\n\n\n\n

\u2018When a bhikkhu meets a woman and he feels a certain desire, what should he do?\u2019<\/p>\n\n\n\n

The Buddha spoke of three stages of conduct.<\/p>\n\n\n\n

\u2018Do not meet a woman.\u2019<\/p>\n\n\n\n

\u2018But what if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Do not talk to her.\u2019<\/p>\n\n\n\n

\u2018What if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Maintain peace of mind.\u2019<\/p>\n\n\n\n

There are three ways to deal with external stimuli. First, try to stay away from them. This doesn\u2019t mean to run away from them; it means not creating the conditions that lead to external stimuli. There is a saying: \u2018When you see something, you react to it.\u2019 Unenlightened beings tend to be aroused by what they see, hear, or smell. You might like pizza or bread. If you don\u2019t smell pizza or bread, you don\u2019t think about it much. However, if you actually smell the aroma of pizza or bread by accident, you feel a craving for them. So, it\u2019s better try to avoid external stimuli, especially if you\u2019re a beginning practitioner.<\/p>\n\n\n\n

But what if you happen to be interested in her and do talk to her? Third, observe your mind: to observe your mind means to maintain your peace of mind.<\/p>\n\n\n\n

Q<\/strong>: How do we maintain peace of mind?<\/p>\n\n\n\n

In vipa\u015byan\u0101 meditation, we observe our feelings to maintain peace of mind. The first thing that reacts to external stimuli is feeling. Feelings are one of the five aggregates. You should be aware when you feel likes and dislikes, happiness and unhappiness. You might feel a slight fever in your body or your breathing might change. Most of these feelings, if you become aware of them, automatically disappear.<\/p>\n\n\n\n

If you fail to maintain awareness of your feelings, they can turn into desires. It\u2019s like starting a fire with flint. Just as a spark occurs when you strike two pieces of flint together, when your sense bases (sad\u0101yatana) encounter external stimuli, a spark occurs. This is what we call vedan\u0101, the feeling. The spark of vedan\u0101 is ignited from your karma. When a spark occurs, if you have eliminated all the fuel, then the fire doesn\u2019t spread further. Likewise, if you become aware of a feeling, a sense of liking or disliking might occur, but it does not turn into a desire. A feeling occurs, then disappears automatically.<\/p>\n\n\n\n

However, if you forget to maintain awareness of your feelings, then they can turn into desire, as when a fire is fueled by inflammable materials. A feeling turns into a craving in the 12 links of dependent origination. There are two types of craving: craving and aversion. Liking something is a craving, and disliking something is aversion. Depending on the feeling, the feeling of like turns into a craving, and the feeling of dislike turns into aversion.<\/p>\n\n\n\n

However, if you sense the feeling early enough, it can be more easily controlled. However, if you fail to recognize it early on and lose control, the anger will keep growing even if you are aware of it. But if you notice your feelings, it begins growing more slowly. Just like a parabolic motion in physics, the speed of growth slows down. That\u2019s how our mind works.<\/p>\n\n\n\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

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Which is easier, feeling happy or feeling unhappy? Feeling happy is easier. You can be happy if you want to. Because you will be happy when you love and understand others. Becoming happy is entirely up to you.<\/p>\n\n\n\n

We suffer because we desire to have our way with the other person. And the desire has become a habit. For we\u2019ve lived like that since we were born. It is the same as a smoker saying, \u201cI can\u2019t live without smoking\u201d when he or she is told to stop smoking.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

The Buddhadharma is very easy. Actually, you don\u2019t need to do anything special, but we think it is difficult because we are addicted to the three poisons of greed, anger, and ignorance, like those who are addicted to nicotine or opium. The Buddha says compassionately, \u201cSmoking is bad for your health,\u201d but I say,<\/p>\n\n\n\n

\u201cSmoking is bad in many ways.\u201d<\/p>\n\n\n\n

If you respond, \u201cI still want to smoke.\u201d<\/p>\n\n\n\n

Then, I say, \u201cReally? Go ahead and smoke and die before your time.\u201d<\/p>\n\n\n\n

I mean, if you want to smoke, go ahead and smoke. What can I do if you want to smoke? You might think, \u201cHow can a Buddhist monk speak like that?\u201d But what can I do if you want to smoke? Not smoking is good for your health, doesn\u2019t cost you any money, and allows you to keep your room clean, but if you insist on smoking, what can I do about it? If I force you to stop smoking, you will say it is a human rights violation or a privacy violation. So, I respect your human right and tell you, \u201cSmoke as you wish and die.\u201d (Sunim laughs)<\/p>\n\n\n\n

All the Buddhist sutras, including the Diamond Sutra, talk about common sense. It is the same as telling you to stop smoking if you say your throat hurts due to too much smoking, and telling you to eat less if you say you are suffering from indigestion due to too much eating. All the things the sutras say are things like these. But people say that they can\u2019t quit smoking. And the conversation goes like this:<\/p>\n\n\n\n

\u201cQuitting smoking is good.<\/p>\n\n\n\n

\u201cCan I smoke just a little?<\/p>\n\n\n\n

\u201cEven a little is not good.<\/p>\n\n\n\n

\u201cBut can I smoke just a little?<\/p>\n\n\n\n

\u201cIt is still bad for your health.<\/p>\n\n\n\n

The conversation drags on. It is the same with the Diamond Sutra, which says all it has to say in Chapter 1, but the audience doesn\u2019t understand, so the explanations stretch to Chapter 32. Do you understand?<\/p>\n\n\n\n

Q<\/strong>: Yes.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

P<\/strong>: To say that you should generate the mind to liberate all unenlightened beings means you should generate the mind to help others instead of wanting to receive help. You suffer because you think, \u201cMy husband doesn\u2019t understand me.\u201d This problem will be solved if you understand your husband. Instead of thinking, \u201cWhy doesn\u2019t the flower love me?\u201d you can love the flower. If you think, \u201cWow, the ocean is so beautiful,\u201d you\u2014not the ocean\u2014will feel good. If you think, \u201cWow, the mountain is so wonderful,\u201d you\u2014not the mountain\u2014will feel good.<\/p>\n\n\n\n

If you say, \u201cMy husband is great,\u201d you will feel good. As you are living with a great person, others will respect you, too. However, if you say, \u201cMy husband is worse than an animal,\u201d others will think like this:<\/p>\n\n\n\n

\u201cIt\u2019s funny. As she is living with a man who is worse than an animal, she must be far worse.\u201d<\/p>\n\n\n\n

It is like cutting off your nose to spite your face. You end up hurting yourself more. Most of us live like that. Honestly, I can speak more frankly but I am afraid all of you might leave if I do that, so I am toning down what I say. Today, you asked me this question so I am telling you honestly. But the Buddha always spoke straightforwardly.<\/p>\n\n\n\n

If someone asked, \u201cHow can I be free from suffering?\u201d<\/p>\n\n\n\n

He said, \u201cGenerate the mind to help others instead of wanting to receive help.\u201d<\/p>\n\n\n\n

He meant that you should generate the mind to liberate unenlightened beings instead of asking him to liberate you. What does it mean to liberate? It means that you should love, understand, and help the other person. Understand, love, and help your husband or wife or child. Generate such a mind right now. Then there will be nothing to suffer from.<\/p>\n\n\n\n

But most of you hate the other person and suffer, giving reasons like, \u201cHe doesn\u2019t love me,\u2019 \u2018He doesn\u2019t understand me,\u2019 or \u2018He doesn\u2019t help me.\u2019 In fact, you don\u2019t have to pray to anyone. You just need to change your perspective. The Buddha shows this by silently performing his daily activities in Chapter 1 of the Diamond Sutra. But the audience doesn\u2019t understand, so Subhuti asks a question. The Buddha gives an answer in one sentence. But they don\u2019t understand, so he adds explanations, which becomes the next chapter. They still don\u2019t understand, so the Buddha adds more explanations. And the Diamond Sutra<\/em> draws out.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Let me ask you again. If you like a flower, will the flower be happy or will you be happy?<\/p>\n\n\n\n

Q<\/strong>: I\u2019ll be happy.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

P<\/strong>: You are right. If you ask, \u201cLord Buddha, what should I do to be happy?\u201d The Buddha says, \u201cLove the flower.\u201d Is it right or wrong?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s right.<\/p>\n\n\n\n

P<\/strong>: Is it difficult or easy?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s easy.<\/p>\n\n\n\n

P<\/strong>: Do you need to make an effort to do it, or is it true?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s true.<\/p>\n\n\n\n

P<\/strong>: If you actually put this into practice, you will know. When you think: \u201cWow, this flower is beautiful,\u201d you will feel good. You will experience this principle right away. So, the Buddha says:<\/p>\n\n\n\n

\u201cCome and see for yourself.\u201d<\/p>\n\n\n\n

It means his teaching is such that anybody can come and see. You just need to open your eyes to see it and there is no secret hidden in his closed fists. You can\u2019t see it only because your eyes are closed. When you open your eyes, you can see it. But when you actually try to open your eyes, you will find that it is not easy. Why? Is it because opening your eyes is difficult? Or because you are addicted just as you are addicted to smoking?<\/p>\n\n\n\n

Q<\/strong>: Because I am addicted.<\/p>\n\n\n\n

P<\/strong>: You are right, you are addicted so it is difficult. Even if you can\u2019t do it well, you don\u2019t need to blame yourself. You just need to see yourself:<\/p>\n\n\n\n

\u201cI am addicted to smoking.\u201d<\/p>\n\n\n\n

\u201cHating has become a habit.<\/p>\n\n\n\n

\u201cGetting angry has become a habit.\u201d<\/p>\n\n\n\n

Out of habit, you hate, get angry, or complain that things are difficult without realizing it. You\u2019ve formed these habits and lived accordingly. You need to break such habits. If you know that some food is harmful to your health, you shouldn\u2019t eat it no matter how good it is.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Break away from the addicted life. Your addiction is not limited to one or two things. Being addicted to all kinds of things, including food, clothing, brand products, perfume, alcohol, smoking, cars, dwellings, people, appearances, and so forth, you live frantically so there is no end to it. Therefore, I\u2019m telling you to let go of your addictions. You can be free from suffering only when you let go of your addictions.<\/p>\n\n\n\n

Even if I tell you, \u201cCome to your senses,\u201d you say: \u201cSunim doesn\u2019t understand the ways of the world. He says these because he is not married.\u201d Therefore, I just answer your questions and don\u2019t interfere in your life. I talk only when you ask questions. Today, you asked me a question, so I am obliged to give you an answer. And such a foolish question becomes a topic for this Dharma Q&A.<\/p>\n\n\n\n

If there had been only smart people around the Buddha, he wouldn\u2019t have had to give teachings. The Diamond Sutra<\/em> came to exist because people didn\u2019t understand and continued to ask questions. If they had been awakened immediately after watching the Buddha performing his daily activities as shown in Chapter 1, the sutra wouldn\u2019t have existed. Owing to Subhuti\u2019s questions, many people can hear the teachings today.<\/p>\n\n\n\n

Q<\/strong>: Thank you. Now I understand.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n","post_title":"How Can I Generate The Mind To Liberate Unenlightened Beings When I\u2019m Not Happy Myself?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-can-i-generate-the-mind-to-liberate-unenlightened-beings-when-im-not-happy-myself","to_ping":"","pinged":"","post_modified":"2024-07-03 18:18:54","post_modified_gmt":"2024-07-03 23:18:54","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19738","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19735,"post_author":"40","post_date":"2024-07-09 18:02:09","post_date_gmt":"2024-07-09 23:02:09","post_content":"\n

<\/p>\n\n\n\n

Q<\/strong>: \u201cHow do we deal with external stimuli if we want to live without agony?\u201d<\/p>\n\n\n\n

P<\/strong>: There\u2019s a story in the scriptures. Somebody asked the Buddha:<\/p>\n\n\n\n

\u2018When a bhikkhu meets a woman and he feels a certain desire, what should he do?\u2019<\/p>\n\n\n\n

The Buddha spoke of three stages of conduct.<\/p>\n\n\n\n

\u2018Do not meet a woman.\u2019<\/p>\n\n\n\n

\u2018But what if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Do not talk to her.\u2019<\/p>\n\n\n\n

\u2018What if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Maintain peace of mind.\u2019<\/p>\n\n\n\n

There are three ways to deal with external stimuli. First, try to stay away from them. This doesn\u2019t mean to run away from them; it means not creating the conditions that lead to external stimuli. There is a saying: \u2018When you see something, you react to it.\u2019 Unenlightened beings tend to be aroused by what they see, hear, or smell. You might like pizza or bread. If you don\u2019t smell pizza or bread, you don\u2019t think about it much. However, if you actually smell the aroma of pizza or bread by accident, you feel a craving for them. So, it\u2019s better try to avoid external stimuli, especially if you\u2019re a beginning practitioner.<\/p>\n\n\n\n

But what if you happen to be interested in her and do talk to her? Third, observe your mind: to observe your mind means to maintain your peace of mind.<\/p>\n\n\n\n

Q<\/strong>: How do we maintain peace of mind?<\/p>\n\n\n\n

In vipa\u015byan\u0101 meditation, we observe our feelings to maintain peace of mind. The first thing that reacts to external stimuli is feeling. Feelings are one of the five aggregates. You should be aware when you feel likes and dislikes, happiness and unhappiness. You might feel a slight fever in your body or your breathing might change. Most of these feelings, if you become aware of them, automatically disappear.<\/p>\n\n\n\n

If you fail to maintain awareness of your feelings, they can turn into desires. It\u2019s like starting a fire with flint. Just as a spark occurs when you strike two pieces of flint together, when your sense bases (sad\u0101yatana) encounter external stimuli, a spark occurs. This is what we call vedan\u0101, the feeling. The spark of vedan\u0101 is ignited from your karma. When a spark occurs, if you have eliminated all the fuel, then the fire doesn\u2019t spread further. Likewise, if you become aware of a feeling, a sense of liking or disliking might occur, but it does not turn into a desire. A feeling occurs, then disappears automatically.<\/p>\n\n\n\n

However, if you forget to maintain awareness of your feelings, then they can turn into desire, as when a fire is fueled by inflammable materials. A feeling turns into a craving in the 12 links of dependent origination. There are two types of craving: craving and aversion. Liking something is a craving, and disliking something is aversion. Depending on the feeling, the feeling of like turns into a craving, and the feeling of dislike turns into aversion.<\/p>\n\n\n\n

However, if you sense the feeling early enough, it can be more easily controlled. However, if you fail to recognize it early on and lose control, the anger will keep growing even if you are aware of it. But if you notice your feelings, it begins growing more slowly. Just like a parabolic motion in physics, the speed of growth slows down. That\u2019s how our mind works.<\/p>\n\n\n\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

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\n

In the same way, which is easier, getting angry or not getting angry? Not getting angry is easier. But you get angry because you are addicted to it.<\/p>\n\n\n\n

Which is easier, feeling happy or feeling unhappy? Feeling happy is easier. You can be happy if you want to. Because you will be happy when you love and understand others. Becoming happy is entirely up to you.<\/p>\n\n\n\n

We suffer because we desire to have our way with the other person. And the desire has become a habit. For we\u2019ve lived like that since we were born. It is the same as a smoker saying, \u201cI can\u2019t live without smoking\u201d when he or she is told to stop smoking.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

The Buddhadharma is very easy. Actually, you don\u2019t need to do anything special, but we think it is difficult because we are addicted to the three poisons of greed, anger, and ignorance, like those who are addicted to nicotine or opium. The Buddha says compassionately, \u201cSmoking is bad for your health,\u201d but I say,<\/p>\n\n\n\n

\u201cSmoking is bad in many ways.\u201d<\/p>\n\n\n\n

If you respond, \u201cI still want to smoke.\u201d<\/p>\n\n\n\n

Then, I say, \u201cReally? Go ahead and smoke and die before your time.\u201d<\/p>\n\n\n\n

I mean, if you want to smoke, go ahead and smoke. What can I do if you want to smoke? You might think, \u201cHow can a Buddhist monk speak like that?\u201d But what can I do if you want to smoke? Not smoking is good for your health, doesn\u2019t cost you any money, and allows you to keep your room clean, but if you insist on smoking, what can I do about it? If I force you to stop smoking, you will say it is a human rights violation or a privacy violation. So, I respect your human right and tell you, \u201cSmoke as you wish and die.\u201d (Sunim laughs)<\/p>\n\n\n\n

All the Buddhist sutras, including the Diamond Sutra, talk about common sense. It is the same as telling you to stop smoking if you say your throat hurts due to too much smoking, and telling you to eat less if you say you are suffering from indigestion due to too much eating. All the things the sutras say are things like these. But people say that they can\u2019t quit smoking. And the conversation goes like this:<\/p>\n\n\n\n

\u201cQuitting smoking is good.<\/p>\n\n\n\n

\u201cCan I smoke just a little?<\/p>\n\n\n\n

\u201cEven a little is not good.<\/p>\n\n\n\n

\u201cBut can I smoke just a little?<\/p>\n\n\n\n

\u201cIt is still bad for your health.<\/p>\n\n\n\n

The conversation drags on. It is the same with the Diamond Sutra, which says all it has to say in Chapter 1, but the audience doesn\u2019t understand, so the explanations stretch to Chapter 32. Do you understand?<\/p>\n\n\n\n

Q<\/strong>: Yes.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

P<\/strong>: To say that you should generate the mind to liberate all unenlightened beings means you should generate the mind to help others instead of wanting to receive help. You suffer because you think, \u201cMy husband doesn\u2019t understand me.\u201d This problem will be solved if you understand your husband. Instead of thinking, \u201cWhy doesn\u2019t the flower love me?\u201d you can love the flower. If you think, \u201cWow, the ocean is so beautiful,\u201d you\u2014not the ocean\u2014will feel good. If you think, \u201cWow, the mountain is so wonderful,\u201d you\u2014not the mountain\u2014will feel good.<\/p>\n\n\n\n

If you say, \u201cMy husband is great,\u201d you will feel good. As you are living with a great person, others will respect you, too. However, if you say, \u201cMy husband is worse than an animal,\u201d others will think like this:<\/p>\n\n\n\n

\u201cIt\u2019s funny. As she is living with a man who is worse than an animal, she must be far worse.\u201d<\/p>\n\n\n\n

It is like cutting off your nose to spite your face. You end up hurting yourself more. Most of us live like that. Honestly, I can speak more frankly but I am afraid all of you might leave if I do that, so I am toning down what I say. Today, you asked me this question so I am telling you honestly. But the Buddha always spoke straightforwardly.<\/p>\n\n\n\n

If someone asked, \u201cHow can I be free from suffering?\u201d<\/p>\n\n\n\n

He said, \u201cGenerate the mind to help others instead of wanting to receive help.\u201d<\/p>\n\n\n\n

He meant that you should generate the mind to liberate unenlightened beings instead of asking him to liberate you. What does it mean to liberate? It means that you should love, understand, and help the other person. Understand, love, and help your husband or wife or child. Generate such a mind right now. Then there will be nothing to suffer from.<\/p>\n\n\n\n

But most of you hate the other person and suffer, giving reasons like, \u201cHe doesn\u2019t love me,\u2019 \u2018He doesn\u2019t understand me,\u2019 or \u2018He doesn\u2019t help me.\u2019 In fact, you don\u2019t have to pray to anyone. You just need to change your perspective. The Buddha shows this by silently performing his daily activities in Chapter 1 of the Diamond Sutra. But the audience doesn\u2019t understand, so Subhuti asks a question. The Buddha gives an answer in one sentence. But they don\u2019t understand, so he adds explanations, which becomes the next chapter. They still don\u2019t understand, so the Buddha adds more explanations. And the Diamond Sutra<\/em> draws out.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Let me ask you again. If you like a flower, will the flower be happy or will you be happy?<\/p>\n\n\n\n

Q<\/strong>: I\u2019ll be happy.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

P<\/strong>: You are right. If you ask, \u201cLord Buddha, what should I do to be happy?\u201d The Buddha says, \u201cLove the flower.\u201d Is it right or wrong?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s right.<\/p>\n\n\n\n

P<\/strong>: Is it difficult or easy?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s easy.<\/p>\n\n\n\n

P<\/strong>: Do you need to make an effort to do it, or is it true?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s true.<\/p>\n\n\n\n

P<\/strong>: If you actually put this into practice, you will know. When you think: \u201cWow, this flower is beautiful,\u201d you will feel good. You will experience this principle right away. So, the Buddha says:<\/p>\n\n\n\n

\u201cCome and see for yourself.\u201d<\/p>\n\n\n\n

It means his teaching is such that anybody can come and see. You just need to open your eyes to see it and there is no secret hidden in his closed fists. You can\u2019t see it only because your eyes are closed. When you open your eyes, you can see it. But when you actually try to open your eyes, you will find that it is not easy. Why? Is it because opening your eyes is difficult? Or because you are addicted just as you are addicted to smoking?<\/p>\n\n\n\n

Q<\/strong>: Because I am addicted.<\/p>\n\n\n\n

P<\/strong>: You are right, you are addicted so it is difficult. Even if you can\u2019t do it well, you don\u2019t need to blame yourself. You just need to see yourself:<\/p>\n\n\n\n

\u201cI am addicted to smoking.\u201d<\/p>\n\n\n\n

\u201cHating has become a habit.<\/p>\n\n\n\n

\u201cGetting angry has become a habit.\u201d<\/p>\n\n\n\n

Out of habit, you hate, get angry, or complain that things are difficult without realizing it. You\u2019ve formed these habits and lived accordingly. You need to break such habits. If you know that some food is harmful to your health, you shouldn\u2019t eat it no matter how good it is.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Break away from the addicted life. Your addiction is not limited to one or two things. Being addicted to all kinds of things, including food, clothing, brand products, perfume, alcohol, smoking, cars, dwellings, people, appearances, and so forth, you live frantically so there is no end to it. Therefore, I\u2019m telling you to let go of your addictions. You can be free from suffering only when you let go of your addictions.<\/p>\n\n\n\n

Even if I tell you, \u201cCome to your senses,\u201d you say: \u201cSunim doesn\u2019t understand the ways of the world. He says these because he is not married.\u201d Therefore, I just answer your questions and don\u2019t interfere in your life. I talk only when you ask questions. Today, you asked me a question, so I am obliged to give you an answer. And such a foolish question becomes a topic for this Dharma Q&A.<\/p>\n\n\n\n

If there had been only smart people around the Buddha, he wouldn\u2019t have had to give teachings. The Diamond Sutra<\/em> came to exist because people didn\u2019t understand and continued to ask questions. If they had been awakened immediately after watching the Buddha performing his daily activities as shown in Chapter 1, the sutra wouldn\u2019t have existed. Owing to Subhuti\u2019s questions, many people can hear the teachings today.<\/p>\n\n\n\n

Q<\/strong>: Thank you. Now I understand.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n","post_title":"How Can I Generate The Mind To Liberate Unenlightened Beings When I\u2019m Not Happy Myself?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-can-i-generate-the-mind-to-liberate-unenlightened-beings-when-im-not-happy-myself","to_ping":"","pinged":"","post_modified":"2024-07-03 18:18:54","post_modified_gmt":"2024-07-03 23:18:54","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19738","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19735,"post_author":"40","post_date":"2024-07-09 18:02:09","post_date_gmt":"2024-07-09 23:02:09","post_content":"\n

<\/p>\n\n\n\n

Q<\/strong>: \u201cHow do we deal with external stimuli if we want to live without agony?\u201d<\/p>\n\n\n\n

P<\/strong>: There\u2019s a story in the scriptures. Somebody asked the Buddha:<\/p>\n\n\n\n

\u2018When a bhikkhu meets a woman and he feels a certain desire, what should he do?\u2019<\/p>\n\n\n\n

The Buddha spoke of three stages of conduct.<\/p>\n\n\n\n

\u2018Do not meet a woman.\u2019<\/p>\n\n\n\n

\u2018But what if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Do not talk to her.\u2019<\/p>\n\n\n\n

\u2018What if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Maintain peace of mind.\u2019<\/p>\n\n\n\n

There are three ways to deal with external stimuli. First, try to stay away from them. This doesn\u2019t mean to run away from them; it means not creating the conditions that lead to external stimuli. There is a saying: \u2018When you see something, you react to it.\u2019 Unenlightened beings tend to be aroused by what they see, hear, or smell. You might like pizza or bread. If you don\u2019t smell pizza or bread, you don\u2019t think about it much. However, if you actually smell the aroma of pizza or bread by accident, you feel a craving for them. So, it\u2019s better try to avoid external stimuli, especially if you\u2019re a beginning practitioner.<\/p>\n\n\n\n

But what if you happen to be interested in her and do talk to her? Third, observe your mind: to observe your mind means to maintain your peace of mind.<\/p>\n\n\n\n

Q<\/strong>: How do we maintain peace of mind?<\/p>\n\n\n\n

In vipa\u015byan\u0101 meditation, we observe our feelings to maintain peace of mind. The first thing that reacts to external stimuli is feeling. Feelings are one of the five aggregates. You should be aware when you feel likes and dislikes, happiness and unhappiness. You might feel a slight fever in your body or your breathing might change. Most of these feelings, if you become aware of them, automatically disappear.<\/p>\n\n\n\n

If you fail to maintain awareness of your feelings, they can turn into desires. It\u2019s like starting a fire with flint. Just as a spark occurs when you strike two pieces of flint together, when your sense bases (sad\u0101yatana) encounter external stimuli, a spark occurs. This is what we call vedan\u0101, the feeling. The spark of vedan\u0101 is ignited from your karma. When a spark occurs, if you have eliminated all the fuel, then the fire doesn\u2019t spread further. Likewise, if you become aware of a feeling, a sense of liking or disliking might occur, but it does not turn into a desire. A feeling occurs, then disappears automatically.<\/p>\n\n\n\n

However, if you forget to maintain awareness of your feelings, then they can turn into desire, as when a fire is fueled by inflammable materials. A feeling turns into a craving in the 12 links of dependent origination. There are two types of craving: craving and aversion. Liking something is a craving, and disliking something is aversion. Depending on the feeling, the feeling of like turns into a craving, and the feeling of dislike turns into aversion.<\/p>\n\n\n\n

However, if you sense the feeling early enough, it can be more easily controlled. However, if you fail to recognize it early on and lose control, the anger will keep growing even if you are aware of it. But if you notice your feelings, it begins growing more slowly. Just like a parabolic motion in physics, the speed of growth slows down. That\u2019s how our mind works.<\/p>\n\n\n\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

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The reason why you do things backwards is because of old habits. For a non-smoker, not smoking is easier than smoking. But for a smoker, smoking is easier. Inherently, not smoking is much easier than smoking, because you don\u2019t need to do anything if you don\u2019t smoke. You don\u2019t need money or effort to buy cigarettes. But if you do smoke, a lot of work is needed. For instance, you need money to buy cigarettes, you need to go out and buy them, you need to take one out and light it, inhale it, remove the ash and clean up. So not smoking is much easier than smoking and it is better for your health. But when you are addicted to smoking, smoking is easier. It is because smoking has become a habit. In other words, you become addicted.<\/p>\n\n\n\n

In the same way, which is easier, getting angry or not getting angry? Not getting angry is easier. But you get angry because you are addicted to it.<\/p>\n\n\n\n

Which is easier, feeling happy or feeling unhappy? Feeling happy is easier. You can be happy if you want to. Because you will be happy when you love and understand others. Becoming happy is entirely up to you.<\/p>\n\n\n\n

We suffer because we desire to have our way with the other person. And the desire has become a habit. For we\u2019ve lived like that since we were born. It is the same as a smoker saying, \u201cI can\u2019t live without smoking\u201d when he or she is told to stop smoking.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

The Buddhadharma is very easy. Actually, you don\u2019t need to do anything special, but we think it is difficult because we are addicted to the three poisons of greed, anger, and ignorance, like those who are addicted to nicotine or opium. The Buddha says compassionately, \u201cSmoking is bad for your health,\u201d but I say,<\/p>\n\n\n\n

\u201cSmoking is bad in many ways.\u201d<\/p>\n\n\n\n

If you respond, \u201cI still want to smoke.\u201d<\/p>\n\n\n\n

Then, I say, \u201cReally? Go ahead and smoke and die before your time.\u201d<\/p>\n\n\n\n

I mean, if you want to smoke, go ahead and smoke. What can I do if you want to smoke? You might think, \u201cHow can a Buddhist monk speak like that?\u201d But what can I do if you want to smoke? Not smoking is good for your health, doesn\u2019t cost you any money, and allows you to keep your room clean, but if you insist on smoking, what can I do about it? If I force you to stop smoking, you will say it is a human rights violation or a privacy violation. So, I respect your human right and tell you, \u201cSmoke as you wish and die.\u201d (Sunim laughs)<\/p>\n\n\n\n

All the Buddhist sutras, including the Diamond Sutra, talk about common sense. It is the same as telling you to stop smoking if you say your throat hurts due to too much smoking, and telling you to eat less if you say you are suffering from indigestion due to too much eating. All the things the sutras say are things like these. But people say that they can\u2019t quit smoking. And the conversation goes like this:<\/p>\n\n\n\n

\u201cQuitting smoking is good.<\/p>\n\n\n\n

\u201cCan I smoke just a little?<\/p>\n\n\n\n

\u201cEven a little is not good.<\/p>\n\n\n\n

\u201cBut can I smoke just a little?<\/p>\n\n\n\n

\u201cIt is still bad for your health.<\/p>\n\n\n\n

The conversation drags on. It is the same with the Diamond Sutra, which says all it has to say in Chapter 1, but the audience doesn\u2019t understand, so the explanations stretch to Chapter 32. Do you understand?<\/p>\n\n\n\n

Q<\/strong>: Yes.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

P<\/strong>: To say that you should generate the mind to liberate all unenlightened beings means you should generate the mind to help others instead of wanting to receive help. You suffer because you think, \u201cMy husband doesn\u2019t understand me.\u201d This problem will be solved if you understand your husband. Instead of thinking, \u201cWhy doesn\u2019t the flower love me?\u201d you can love the flower. If you think, \u201cWow, the ocean is so beautiful,\u201d you\u2014not the ocean\u2014will feel good. If you think, \u201cWow, the mountain is so wonderful,\u201d you\u2014not the mountain\u2014will feel good.<\/p>\n\n\n\n

If you say, \u201cMy husband is great,\u201d you will feel good. As you are living with a great person, others will respect you, too. However, if you say, \u201cMy husband is worse than an animal,\u201d others will think like this:<\/p>\n\n\n\n

\u201cIt\u2019s funny. As she is living with a man who is worse than an animal, she must be far worse.\u201d<\/p>\n\n\n\n

It is like cutting off your nose to spite your face. You end up hurting yourself more. Most of us live like that. Honestly, I can speak more frankly but I am afraid all of you might leave if I do that, so I am toning down what I say. Today, you asked me this question so I am telling you honestly. But the Buddha always spoke straightforwardly.<\/p>\n\n\n\n

If someone asked, \u201cHow can I be free from suffering?\u201d<\/p>\n\n\n\n

He said, \u201cGenerate the mind to help others instead of wanting to receive help.\u201d<\/p>\n\n\n\n

He meant that you should generate the mind to liberate unenlightened beings instead of asking him to liberate you. What does it mean to liberate? It means that you should love, understand, and help the other person. Understand, love, and help your husband or wife or child. Generate such a mind right now. Then there will be nothing to suffer from.<\/p>\n\n\n\n

But most of you hate the other person and suffer, giving reasons like, \u201cHe doesn\u2019t love me,\u2019 \u2018He doesn\u2019t understand me,\u2019 or \u2018He doesn\u2019t help me.\u2019 In fact, you don\u2019t have to pray to anyone. You just need to change your perspective. The Buddha shows this by silently performing his daily activities in Chapter 1 of the Diamond Sutra. But the audience doesn\u2019t understand, so Subhuti asks a question. The Buddha gives an answer in one sentence. But they don\u2019t understand, so he adds explanations, which becomes the next chapter. They still don\u2019t understand, so the Buddha adds more explanations. And the Diamond Sutra<\/em> draws out.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Let me ask you again. If you like a flower, will the flower be happy or will you be happy?<\/p>\n\n\n\n

Q<\/strong>: I\u2019ll be happy.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

P<\/strong>: You are right. If you ask, \u201cLord Buddha, what should I do to be happy?\u201d The Buddha says, \u201cLove the flower.\u201d Is it right or wrong?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s right.<\/p>\n\n\n\n

P<\/strong>: Is it difficult or easy?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s easy.<\/p>\n\n\n\n

P<\/strong>: Do you need to make an effort to do it, or is it true?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s true.<\/p>\n\n\n\n

P<\/strong>: If you actually put this into practice, you will know. When you think: \u201cWow, this flower is beautiful,\u201d you will feel good. You will experience this principle right away. So, the Buddha says:<\/p>\n\n\n\n

\u201cCome and see for yourself.\u201d<\/p>\n\n\n\n

It means his teaching is such that anybody can come and see. You just need to open your eyes to see it and there is no secret hidden in his closed fists. You can\u2019t see it only because your eyes are closed. When you open your eyes, you can see it. But when you actually try to open your eyes, you will find that it is not easy. Why? Is it because opening your eyes is difficult? Or because you are addicted just as you are addicted to smoking?<\/p>\n\n\n\n

Q<\/strong>: Because I am addicted.<\/p>\n\n\n\n

P<\/strong>: You are right, you are addicted so it is difficult. Even if you can\u2019t do it well, you don\u2019t need to blame yourself. You just need to see yourself:<\/p>\n\n\n\n

\u201cI am addicted to smoking.\u201d<\/p>\n\n\n\n

\u201cHating has become a habit.<\/p>\n\n\n\n

\u201cGetting angry has become a habit.\u201d<\/p>\n\n\n\n

Out of habit, you hate, get angry, or complain that things are difficult without realizing it. You\u2019ve formed these habits and lived accordingly. You need to break such habits. If you know that some food is harmful to your health, you shouldn\u2019t eat it no matter how good it is.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Break away from the addicted life. Your addiction is not limited to one or two things. Being addicted to all kinds of things, including food, clothing, brand products, perfume, alcohol, smoking, cars, dwellings, people, appearances, and so forth, you live frantically so there is no end to it. Therefore, I\u2019m telling you to let go of your addictions. You can be free from suffering only when you let go of your addictions.<\/p>\n\n\n\n

Even if I tell you, \u201cCome to your senses,\u201d you say: \u201cSunim doesn\u2019t understand the ways of the world. He says these because he is not married.\u201d Therefore, I just answer your questions and don\u2019t interfere in your life. I talk only when you ask questions. Today, you asked me a question, so I am obliged to give you an answer. And such a foolish question becomes a topic for this Dharma Q&A.<\/p>\n\n\n\n

If there had been only smart people around the Buddha, he wouldn\u2019t have had to give teachings. The Diamond Sutra<\/em> came to exist because people didn\u2019t understand and continued to ask questions. If they had been awakened immediately after watching the Buddha performing his daily activities as shown in Chapter 1, the sutra wouldn\u2019t have existed. Owing to Subhuti\u2019s questions, many people can hear the teachings today.<\/p>\n\n\n\n

Q<\/strong>: Thank you. Now I understand.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n","post_title":"How Can I Generate The Mind To Liberate Unenlightened Beings When I\u2019m Not Happy Myself?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-can-i-generate-the-mind-to-liberate-unenlightened-beings-when-im-not-happy-myself","to_ping":"","pinged":"","post_modified":"2024-07-03 18:18:54","post_modified_gmt":"2024-07-03 23:18:54","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19738","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19735,"post_author":"40","post_date":"2024-07-09 18:02:09","post_date_gmt":"2024-07-09 23:02:09","post_content":"\n

<\/p>\n\n\n\n

Q<\/strong>: \u201cHow do we deal with external stimuli if we want to live without agony?\u201d<\/p>\n\n\n\n

P<\/strong>: There\u2019s a story in the scriptures. Somebody asked the Buddha:<\/p>\n\n\n\n

\u2018When a bhikkhu meets a woman and he feels a certain desire, what should he do?\u2019<\/p>\n\n\n\n

The Buddha spoke of three stages of conduct.<\/p>\n\n\n\n

\u2018Do not meet a woman.\u2019<\/p>\n\n\n\n

\u2018But what if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Do not talk to her.\u2019<\/p>\n\n\n\n

\u2018What if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Maintain peace of mind.\u2019<\/p>\n\n\n\n

There are three ways to deal with external stimuli. First, try to stay away from them. This doesn\u2019t mean to run away from them; it means not creating the conditions that lead to external stimuli. There is a saying: \u2018When you see something, you react to it.\u2019 Unenlightened beings tend to be aroused by what they see, hear, or smell. You might like pizza or bread. If you don\u2019t smell pizza or bread, you don\u2019t think about it much. However, if you actually smell the aroma of pizza or bread by accident, you feel a craving for them. So, it\u2019s better try to avoid external stimuli, especially if you\u2019re a beginning practitioner.<\/p>\n\n\n\n

But what if you happen to be interested in her and do talk to her? Third, observe your mind: to observe your mind means to maintain your peace of mind.<\/p>\n\n\n\n

Q<\/strong>: How do we maintain peace of mind?<\/p>\n\n\n\n

In vipa\u015byan\u0101 meditation, we observe our feelings to maintain peace of mind. The first thing that reacts to external stimuli is feeling. Feelings are one of the five aggregates. You should be aware when you feel likes and dislikes, happiness and unhappiness. You might feel a slight fever in your body or your breathing might change. Most of these feelings, if you become aware of them, automatically disappear.<\/p>\n\n\n\n

If you fail to maintain awareness of your feelings, they can turn into desires. It\u2019s like starting a fire with flint. Just as a spark occurs when you strike two pieces of flint together, when your sense bases (sad\u0101yatana) encounter external stimuli, a spark occurs. This is what we call vedan\u0101, the feeling. The spark of vedan\u0101 is ignited from your karma. When a spark occurs, if you have eliminated all the fuel, then the fire doesn\u2019t spread further. Likewise, if you become aware of a feeling, a sense of liking or disliking might occur, but it does not turn into a desire. A feeling occurs, then disappears automatically.<\/p>\n\n\n\n

However, if you forget to maintain awareness of your feelings, then they can turn into desire, as when a fire is fueled by inflammable materials. A feeling turns into a craving in the 12 links of dependent origination. There are two types of craving: craving and aversion. Liking something is a craving, and disliking something is aversion. Depending on the feeling, the feeling of like turns into a craving, and the feeling of dislike turns into aversion.<\/p>\n\n\n\n

However, if you sense the feeling early enough, it can be more easily controlled. However, if you fail to recognize it early on and lose control, the anger will keep growing even if you are aware of it. But if you notice your feelings, it begins growing more slowly. Just like a parabolic motion in physics, the speed of growth slows down. That\u2019s how our mind works.<\/p>\n\n\n\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

Page 1 of 3 1 2 3
\n

To be free from suffering, you just need to let go of your desire to make things go the way you want them to go. Instead of wanting to receive help, generate the mind to help others. Instead of wanting to be loved, love others first. When you understand others instead of wanting to be understood, your suffering will disappear. Isn\u2019t it easy?<\/p>\n\n\n\n

The reason why you do things backwards is because of old habits. For a non-smoker, not smoking is easier than smoking. But for a smoker, smoking is easier. Inherently, not smoking is much easier than smoking, because you don\u2019t need to do anything if you don\u2019t smoke. You don\u2019t need money or effort to buy cigarettes. But if you do smoke, a lot of work is needed. For instance, you need money to buy cigarettes, you need to go out and buy them, you need to take one out and light it, inhale it, remove the ash and clean up. So not smoking is much easier than smoking and it is better for your health. But when you are addicted to smoking, smoking is easier. It is because smoking has become a habit. In other words, you become addicted.<\/p>\n\n\n\n

In the same way, which is easier, getting angry or not getting angry? Not getting angry is easier. But you get angry because you are addicted to it.<\/p>\n\n\n\n

Which is easier, feeling happy or feeling unhappy? Feeling happy is easier. You can be happy if you want to. Because you will be happy when you love and understand others. Becoming happy is entirely up to you.<\/p>\n\n\n\n

We suffer because we desire to have our way with the other person. And the desire has become a habit. For we\u2019ve lived like that since we were born. It is the same as a smoker saying, \u201cI can\u2019t live without smoking\u201d when he or she is told to stop smoking.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

The Buddhadharma is very easy. Actually, you don\u2019t need to do anything special, but we think it is difficult because we are addicted to the three poisons of greed, anger, and ignorance, like those who are addicted to nicotine or opium. The Buddha says compassionately, \u201cSmoking is bad for your health,\u201d but I say,<\/p>\n\n\n\n

\u201cSmoking is bad in many ways.\u201d<\/p>\n\n\n\n

If you respond, \u201cI still want to smoke.\u201d<\/p>\n\n\n\n

Then, I say, \u201cReally? Go ahead and smoke and die before your time.\u201d<\/p>\n\n\n\n

I mean, if you want to smoke, go ahead and smoke. What can I do if you want to smoke? You might think, \u201cHow can a Buddhist monk speak like that?\u201d But what can I do if you want to smoke? Not smoking is good for your health, doesn\u2019t cost you any money, and allows you to keep your room clean, but if you insist on smoking, what can I do about it? If I force you to stop smoking, you will say it is a human rights violation or a privacy violation. So, I respect your human right and tell you, \u201cSmoke as you wish and die.\u201d (Sunim laughs)<\/p>\n\n\n\n

All the Buddhist sutras, including the Diamond Sutra, talk about common sense. It is the same as telling you to stop smoking if you say your throat hurts due to too much smoking, and telling you to eat less if you say you are suffering from indigestion due to too much eating. All the things the sutras say are things like these. But people say that they can\u2019t quit smoking. And the conversation goes like this:<\/p>\n\n\n\n

\u201cQuitting smoking is good.<\/p>\n\n\n\n

\u201cCan I smoke just a little?<\/p>\n\n\n\n

\u201cEven a little is not good.<\/p>\n\n\n\n

\u201cBut can I smoke just a little?<\/p>\n\n\n\n

\u201cIt is still bad for your health.<\/p>\n\n\n\n

The conversation drags on. It is the same with the Diamond Sutra, which says all it has to say in Chapter 1, but the audience doesn\u2019t understand, so the explanations stretch to Chapter 32. Do you understand?<\/p>\n\n\n\n

Q<\/strong>: Yes.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

P<\/strong>: To say that you should generate the mind to liberate all unenlightened beings means you should generate the mind to help others instead of wanting to receive help. You suffer because you think, \u201cMy husband doesn\u2019t understand me.\u201d This problem will be solved if you understand your husband. Instead of thinking, \u201cWhy doesn\u2019t the flower love me?\u201d you can love the flower. If you think, \u201cWow, the ocean is so beautiful,\u201d you\u2014not the ocean\u2014will feel good. If you think, \u201cWow, the mountain is so wonderful,\u201d you\u2014not the mountain\u2014will feel good.<\/p>\n\n\n\n

If you say, \u201cMy husband is great,\u201d you will feel good. As you are living with a great person, others will respect you, too. However, if you say, \u201cMy husband is worse than an animal,\u201d others will think like this:<\/p>\n\n\n\n

\u201cIt\u2019s funny. As she is living with a man who is worse than an animal, she must be far worse.\u201d<\/p>\n\n\n\n

It is like cutting off your nose to spite your face. You end up hurting yourself more. Most of us live like that. Honestly, I can speak more frankly but I am afraid all of you might leave if I do that, so I am toning down what I say. Today, you asked me this question so I am telling you honestly. But the Buddha always spoke straightforwardly.<\/p>\n\n\n\n

If someone asked, \u201cHow can I be free from suffering?\u201d<\/p>\n\n\n\n

He said, \u201cGenerate the mind to help others instead of wanting to receive help.\u201d<\/p>\n\n\n\n

He meant that you should generate the mind to liberate unenlightened beings instead of asking him to liberate you. What does it mean to liberate? It means that you should love, understand, and help the other person. Understand, love, and help your husband or wife or child. Generate such a mind right now. Then there will be nothing to suffer from.<\/p>\n\n\n\n

But most of you hate the other person and suffer, giving reasons like, \u201cHe doesn\u2019t love me,\u2019 \u2018He doesn\u2019t understand me,\u2019 or \u2018He doesn\u2019t help me.\u2019 In fact, you don\u2019t have to pray to anyone. You just need to change your perspective. The Buddha shows this by silently performing his daily activities in Chapter 1 of the Diamond Sutra. But the audience doesn\u2019t understand, so Subhuti asks a question. The Buddha gives an answer in one sentence. But they don\u2019t understand, so he adds explanations, which becomes the next chapter. They still don\u2019t understand, so the Buddha adds more explanations. And the Diamond Sutra<\/em> draws out.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Let me ask you again. If you like a flower, will the flower be happy or will you be happy?<\/p>\n\n\n\n

Q<\/strong>: I\u2019ll be happy.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

P<\/strong>: You are right. If you ask, \u201cLord Buddha, what should I do to be happy?\u201d The Buddha says, \u201cLove the flower.\u201d Is it right or wrong?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s right.<\/p>\n\n\n\n

P<\/strong>: Is it difficult or easy?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s easy.<\/p>\n\n\n\n

P<\/strong>: Do you need to make an effort to do it, or is it true?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s true.<\/p>\n\n\n\n

P<\/strong>: If you actually put this into practice, you will know. When you think: \u201cWow, this flower is beautiful,\u201d you will feel good. You will experience this principle right away. So, the Buddha says:<\/p>\n\n\n\n

\u201cCome and see for yourself.\u201d<\/p>\n\n\n\n

It means his teaching is such that anybody can come and see. You just need to open your eyes to see it and there is no secret hidden in his closed fists. You can\u2019t see it only because your eyes are closed. When you open your eyes, you can see it. But when you actually try to open your eyes, you will find that it is not easy. Why? Is it because opening your eyes is difficult? Or because you are addicted just as you are addicted to smoking?<\/p>\n\n\n\n

Q<\/strong>: Because I am addicted.<\/p>\n\n\n\n

P<\/strong>: You are right, you are addicted so it is difficult. Even if you can\u2019t do it well, you don\u2019t need to blame yourself. You just need to see yourself:<\/p>\n\n\n\n

\u201cI am addicted to smoking.\u201d<\/p>\n\n\n\n

\u201cHating has become a habit.<\/p>\n\n\n\n

\u201cGetting angry has become a habit.\u201d<\/p>\n\n\n\n

Out of habit, you hate, get angry, or complain that things are difficult without realizing it. You\u2019ve formed these habits and lived accordingly. You need to break such habits. If you know that some food is harmful to your health, you shouldn\u2019t eat it no matter how good it is.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Break away from the addicted life. Your addiction is not limited to one or two things. Being addicted to all kinds of things, including food, clothing, brand products, perfume, alcohol, smoking, cars, dwellings, people, appearances, and so forth, you live frantically so there is no end to it. Therefore, I\u2019m telling you to let go of your addictions. You can be free from suffering only when you let go of your addictions.<\/p>\n\n\n\n

Even if I tell you, \u201cCome to your senses,\u201d you say: \u201cSunim doesn\u2019t understand the ways of the world. He says these because he is not married.\u201d Therefore, I just answer your questions and don\u2019t interfere in your life. I talk only when you ask questions. Today, you asked me a question, so I am obliged to give you an answer. And such a foolish question becomes a topic for this Dharma Q&A.<\/p>\n\n\n\n

If there had been only smart people around the Buddha, he wouldn\u2019t have had to give teachings. The Diamond Sutra<\/em> came to exist because people didn\u2019t understand and continued to ask questions. If they had been awakened immediately after watching the Buddha performing his daily activities as shown in Chapter 1, the sutra wouldn\u2019t have existed. Owing to Subhuti\u2019s questions, many people can hear the teachings today.<\/p>\n\n\n\n

Q<\/strong>: Thank you. Now I understand.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n","post_title":"How Can I Generate The Mind To Liberate Unenlightened Beings When I\u2019m Not Happy Myself?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-can-i-generate-the-mind-to-liberate-unenlightened-beings-when-im-not-happy-myself","to_ping":"","pinged":"","post_modified":"2024-07-03 18:18:54","post_modified_gmt":"2024-07-03 23:18:54","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19738","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19735,"post_author":"40","post_date":"2024-07-09 18:02:09","post_date_gmt":"2024-07-09 23:02:09","post_content":"\n

<\/p>\n\n\n\n

Q<\/strong>: \u201cHow do we deal with external stimuli if we want to live without agony?\u201d<\/p>\n\n\n\n

P<\/strong>: There\u2019s a story in the scriptures. Somebody asked the Buddha:<\/p>\n\n\n\n

\u2018When a bhikkhu meets a woman and he feels a certain desire, what should he do?\u2019<\/p>\n\n\n\n

The Buddha spoke of three stages of conduct.<\/p>\n\n\n\n

\u2018Do not meet a woman.\u2019<\/p>\n\n\n\n

\u2018But what if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Do not talk to her.\u2019<\/p>\n\n\n\n

\u2018What if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Maintain peace of mind.\u2019<\/p>\n\n\n\n

There are three ways to deal with external stimuli. First, try to stay away from them. This doesn\u2019t mean to run away from them; it means not creating the conditions that lead to external stimuli. There is a saying: \u2018When you see something, you react to it.\u2019 Unenlightened beings tend to be aroused by what they see, hear, or smell. You might like pizza or bread. If you don\u2019t smell pizza or bread, you don\u2019t think about it much. However, if you actually smell the aroma of pizza or bread by accident, you feel a craving for them. So, it\u2019s better try to avoid external stimuli, especially if you\u2019re a beginning practitioner.<\/p>\n\n\n\n

But what if you happen to be interested in her and do talk to her? Third, observe your mind: to observe your mind means to maintain your peace of mind.<\/p>\n\n\n\n

Q<\/strong>: How do we maintain peace of mind?<\/p>\n\n\n\n

In vipa\u015byan\u0101 meditation, we observe our feelings to maintain peace of mind. The first thing that reacts to external stimuli is feeling. Feelings are one of the five aggregates. You should be aware when you feel likes and dislikes, happiness and unhappiness. You might feel a slight fever in your body or your breathing might change. Most of these feelings, if you become aware of them, automatically disappear.<\/p>\n\n\n\n

If you fail to maintain awareness of your feelings, they can turn into desires. It\u2019s like starting a fire with flint. Just as a spark occurs when you strike two pieces of flint together, when your sense bases (sad\u0101yatana) encounter external stimuli, a spark occurs. This is what we call vedan\u0101, the feeling. The spark of vedan\u0101 is ignited from your karma. When a spark occurs, if you have eliminated all the fuel, then the fire doesn\u2019t spread further. Likewise, if you become aware of a feeling, a sense of liking or disliking might occur, but it does not turn into a desire. A feeling occurs, then disappears automatically.<\/p>\n\n\n\n

However, if you forget to maintain awareness of your feelings, then they can turn into desire, as when a fire is fueled by inflammable materials. A feeling turns into a craving in the 12 links of dependent origination. There are two types of craving: craving and aversion. Liking something is a craving, and disliking something is aversion. Depending on the feeling, the feeling of like turns into a craving, and the feeling of dislike turns into aversion.<\/p>\n\n\n\n

However, if you sense the feeling early enough, it can be more easily controlled. However, if you fail to recognize it early on and lose control, the anger will keep growing even if you are aware of it. But if you notice your feelings, it begins growing more slowly. Just like a parabolic motion in physics, the speed of growth slows down. That\u2019s how our mind works.<\/p>\n\n\n\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

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Then what can you do to be free from suffering? Should you force others to do what you want them to do? You can\u2019t make that happen, so you pray, \u201cLord Buddha, please help me.\u201d But even the Buddha can\u2019t do this for you.<\/p>\n\n\n\n

To be free from suffering, you just need to let go of your desire to make things go the way you want them to go. Instead of wanting to receive help, generate the mind to help others. Instead of wanting to be loved, love others first. When you understand others instead of wanting to be understood, your suffering will disappear. Isn\u2019t it easy?<\/p>\n\n\n\n

The reason why you do things backwards is because of old habits. For a non-smoker, not smoking is easier than smoking. But for a smoker, smoking is easier. Inherently, not smoking is much easier than smoking, because you don\u2019t need to do anything if you don\u2019t smoke. You don\u2019t need money or effort to buy cigarettes. But if you do smoke, a lot of work is needed. For instance, you need money to buy cigarettes, you need to go out and buy them, you need to take one out and light it, inhale it, remove the ash and clean up. So not smoking is much easier than smoking and it is better for your health. But when you are addicted to smoking, smoking is easier. It is because smoking has become a habit. In other words, you become addicted.<\/p>\n\n\n\n

In the same way, which is easier, getting angry or not getting angry? Not getting angry is easier. But you get angry because you are addicted to it.<\/p>\n\n\n\n

Which is easier, feeling happy or feeling unhappy? Feeling happy is easier. You can be happy if you want to. Because you will be happy when you love and understand others. Becoming happy is entirely up to you.<\/p>\n\n\n\n

We suffer because we desire to have our way with the other person. And the desire has become a habit. For we\u2019ve lived like that since we were born. It is the same as a smoker saying, \u201cI can\u2019t live without smoking\u201d when he or she is told to stop smoking.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

The Buddhadharma is very easy. Actually, you don\u2019t need to do anything special, but we think it is difficult because we are addicted to the three poisons of greed, anger, and ignorance, like those who are addicted to nicotine or opium. The Buddha says compassionately, \u201cSmoking is bad for your health,\u201d but I say,<\/p>\n\n\n\n

\u201cSmoking is bad in many ways.\u201d<\/p>\n\n\n\n

If you respond, \u201cI still want to smoke.\u201d<\/p>\n\n\n\n

Then, I say, \u201cReally? Go ahead and smoke and die before your time.\u201d<\/p>\n\n\n\n

I mean, if you want to smoke, go ahead and smoke. What can I do if you want to smoke? You might think, \u201cHow can a Buddhist monk speak like that?\u201d But what can I do if you want to smoke? Not smoking is good for your health, doesn\u2019t cost you any money, and allows you to keep your room clean, but if you insist on smoking, what can I do about it? If I force you to stop smoking, you will say it is a human rights violation or a privacy violation. So, I respect your human right and tell you, \u201cSmoke as you wish and die.\u201d (Sunim laughs)<\/p>\n\n\n\n

All the Buddhist sutras, including the Diamond Sutra, talk about common sense. It is the same as telling you to stop smoking if you say your throat hurts due to too much smoking, and telling you to eat less if you say you are suffering from indigestion due to too much eating. All the things the sutras say are things like these. But people say that they can\u2019t quit smoking. And the conversation goes like this:<\/p>\n\n\n\n

\u201cQuitting smoking is good.<\/p>\n\n\n\n

\u201cCan I smoke just a little?<\/p>\n\n\n\n

\u201cEven a little is not good.<\/p>\n\n\n\n

\u201cBut can I smoke just a little?<\/p>\n\n\n\n

\u201cIt is still bad for your health.<\/p>\n\n\n\n

The conversation drags on. It is the same with the Diamond Sutra, which says all it has to say in Chapter 1, but the audience doesn\u2019t understand, so the explanations stretch to Chapter 32. Do you understand?<\/p>\n\n\n\n

Q<\/strong>: Yes.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

P<\/strong>: To say that you should generate the mind to liberate all unenlightened beings means you should generate the mind to help others instead of wanting to receive help. You suffer because you think, \u201cMy husband doesn\u2019t understand me.\u201d This problem will be solved if you understand your husband. Instead of thinking, \u201cWhy doesn\u2019t the flower love me?\u201d you can love the flower. If you think, \u201cWow, the ocean is so beautiful,\u201d you\u2014not the ocean\u2014will feel good. If you think, \u201cWow, the mountain is so wonderful,\u201d you\u2014not the mountain\u2014will feel good.<\/p>\n\n\n\n

If you say, \u201cMy husband is great,\u201d you will feel good. As you are living with a great person, others will respect you, too. However, if you say, \u201cMy husband is worse than an animal,\u201d others will think like this:<\/p>\n\n\n\n

\u201cIt\u2019s funny. As she is living with a man who is worse than an animal, she must be far worse.\u201d<\/p>\n\n\n\n

It is like cutting off your nose to spite your face. You end up hurting yourself more. Most of us live like that. Honestly, I can speak more frankly but I am afraid all of you might leave if I do that, so I am toning down what I say. Today, you asked me this question so I am telling you honestly. But the Buddha always spoke straightforwardly.<\/p>\n\n\n\n

If someone asked, \u201cHow can I be free from suffering?\u201d<\/p>\n\n\n\n

He said, \u201cGenerate the mind to help others instead of wanting to receive help.\u201d<\/p>\n\n\n\n

He meant that you should generate the mind to liberate unenlightened beings instead of asking him to liberate you. What does it mean to liberate? It means that you should love, understand, and help the other person. Understand, love, and help your husband or wife or child. Generate such a mind right now. Then there will be nothing to suffer from.<\/p>\n\n\n\n

But most of you hate the other person and suffer, giving reasons like, \u201cHe doesn\u2019t love me,\u2019 \u2018He doesn\u2019t understand me,\u2019 or \u2018He doesn\u2019t help me.\u2019 In fact, you don\u2019t have to pray to anyone. You just need to change your perspective. The Buddha shows this by silently performing his daily activities in Chapter 1 of the Diamond Sutra. But the audience doesn\u2019t understand, so Subhuti asks a question. The Buddha gives an answer in one sentence. But they don\u2019t understand, so he adds explanations, which becomes the next chapter. They still don\u2019t understand, so the Buddha adds more explanations. And the Diamond Sutra<\/em> draws out.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Let me ask you again. If you like a flower, will the flower be happy or will you be happy?<\/p>\n\n\n\n

Q<\/strong>: I\u2019ll be happy.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

P<\/strong>: You are right. If you ask, \u201cLord Buddha, what should I do to be happy?\u201d The Buddha says, \u201cLove the flower.\u201d Is it right or wrong?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s right.<\/p>\n\n\n\n

P<\/strong>: Is it difficult or easy?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s easy.<\/p>\n\n\n\n

P<\/strong>: Do you need to make an effort to do it, or is it true?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s true.<\/p>\n\n\n\n

P<\/strong>: If you actually put this into practice, you will know. When you think: \u201cWow, this flower is beautiful,\u201d you will feel good. You will experience this principle right away. So, the Buddha says:<\/p>\n\n\n\n

\u201cCome and see for yourself.\u201d<\/p>\n\n\n\n

It means his teaching is such that anybody can come and see. You just need to open your eyes to see it and there is no secret hidden in his closed fists. You can\u2019t see it only because your eyes are closed. When you open your eyes, you can see it. But when you actually try to open your eyes, you will find that it is not easy. Why? Is it because opening your eyes is difficult? Or because you are addicted just as you are addicted to smoking?<\/p>\n\n\n\n

Q<\/strong>: Because I am addicted.<\/p>\n\n\n\n

P<\/strong>: You are right, you are addicted so it is difficult. Even if you can\u2019t do it well, you don\u2019t need to blame yourself. You just need to see yourself:<\/p>\n\n\n\n

\u201cI am addicted to smoking.\u201d<\/p>\n\n\n\n

\u201cHating has become a habit.<\/p>\n\n\n\n

\u201cGetting angry has become a habit.\u201d<\/p>\n\n\n\n

Out of habit, you hate, get angry, or complain that things are difficult without realizing it. You\u2019ve formed these habits and lived accordingly. You need to break such habits. If you know that some food is harmful to your health, you shouldn\u2019t eat it no matter how good it is.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Break away from the addicted life. Your addiction is not limited to one or two things. Being addicted to all kinds of things, including food, clothing, brand products, perfume, alcohol, smoking, cars, dwellings, people, appearances, and so forth, you live frantically so there is no end to it. Therefore, I\u2019m telling you to let go of your addictions. You can be free from suffering only when you let go of your addictions.<\/p>\n\n\n\n

Even if I tell you, \u201cCome to your senses,\u201d you say: \u201cSunim doesn\u2019t understand the ways of the world. He says these because he is not married.\u201d Therefore, I just answer your questions and don\u2019t interfere in your life. I talk only when you ask questions. Today, you asked me a question, so I am obliged to give you an answer. And such a foolish question becomes a topic for this Dharma Q&A.<\/p>\n\n\n\n

If there had been only smart people around the Buddha, he wouldn\u2019t have had to give teachings. The Diamond Sutra<\/em> came to exist because people didn\u2019t understand and continued to ask questions. If they had been awakened immediately after watching the Buddha performing his daily activities as shown in Chapter 1, the sutra wouldn\u2019t have existed. Owing to Subhuti\u2019s questions, many people can hear the teachings today.<\/p>\n\n\n\n

Q<\/strong>: Thank you. Now I understand.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n","post_title":"How Can I Generate The Mind To Liberate Unenlightened Beings When I\u2019m Not Happy Myself?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-can-i-generate-the-mind-to-liberate-unenlightened-beings-when-im-not-happy-myself","to_ping":"","pinged":"","post_modified":"2024-07-03 18:18:54","post_modified_gmt":"2024-07-03 23:18:54","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19738","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19735,"post_author":"40","post_date":"2024-07-09 18:02:09","post_date_gmt":"2024-07-09 23:02:09","post_content":"\n

<\/p>\n\n\n\n

Q<\/strong>: \u201cHow do we deal with external stimuli if we want to live without agony?\u201d<\/p>\n\n\n\n

P<\/strong>: There\u2019s a story in the scriptures. Somebody asked the Buddha:<\/p>\n\n\n\n

\u2018When a bhikkhu meets a woman and he feels a certain desire, what should he do?\u2019<\/p>\n\n\n\n

The Buddha spoke of three stages of conduct.<\/p>\n\n\n\n

\u2018Do not meet a woman.\u2019<\/p>\n\n\n\n

\u2018But what if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Do not talk to her.\u2019<\/p>\n\n\n\n

\u2018What if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Maintain peace of mind.\u2019<\/p>\n\n\n\n

There are three ways to deal with external stimuli. First, try to stay away from them. This doesn\u2019t mean to run away from them; it means not creating the conditions that lead to external stimuli. There is a saying: \u2018When you see something, you react to it.\u2019 Unenlightened beings tend to be aroused by what they see, hear, or smell. You might like pizza or bread. If you don\u2019t smell pizza or bread, you don\u2019t think about it much. However, if you actually smell the aroma of pizza or bread by accident, you feel a craving for them. So, it\u2019s better try to avoid external stimuli, especially if you\u2019re a beginning practitioner.<\/p>\n\n\n\n

But what if you happen to be interested in her and do talk to her? Third, observe your mind: to observe your mind means to maintain your peace of mind.<\/p>\n\n\n\n

Q<\/strong>: How do we maintain peace of mind?<\/p>\n\n\n\n

In vipa\u015byan\u0101 meditation, we observe our feelings to maintain peace of mind. The first thing that reacts to external stimuli is feeling. Feelings are one of the five aggregates. You should be aware when you feel likes and dislikes, happiness and unhappiness. You might feel a slight fever in your body or your breathing might change. Most of these feelings, if you become aware of them, automatically disappear.<\/p>\n\n\n\n

If you fail to maintain awareness of your feelings, they can turn into desires. It\u2019s like starting a fire with flint. Just as a spark occurs when you strike two pieces of flint together, when your sense bases (sad\u0101yatana) encounter external stimuli, a spark occurs. This is what we call vedan\u0101, the feeling. The spark of vedan\u0101 is ignited from your karma. When a spark occurs, if you have eliminated all the fuel, then the fire doesn\u2019t spread further. Likewise, if you become aware of a feeling, a sense of liking or disliking might occur, but it does not turn into a desire. A feeling occurs, then disappears automatically.<\/p>\n\n\n\n

However, if you forget to maintain awareness of your feelings, then they can turn into desire, as when a fire is fueled by inflammable materials. A feeling turns into a craving in the 12 links of dependent origination. There are two types of craving: craving and aversion. Liking something is a craving, and disliking something is aversion. Depending on the feeling, the feeling of like turns into a craving, and the feeling of dislike turns into aversion.<\/p>\n\n\n\n

However, if you sense the feeling early enough, it can be more easily controlled. However, if you fail to recognize it early on and lose control, the anger will keep growing even if you are aware of it. But if you notice your feelings, it begins growing more slowly. Just like a parabolic motion in physics, the speed of growth slows down. That\u2019s how our mind works.<\/p>\n\n\n\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

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\"alt\"\/<\/figure>\n\n\n\n

Then what can you do to be free from suffering? Should you force others to do what you want them to do? You can\u2019t make that happen, so you pray, \u201cLord Buddha, please help me.\u201d But even the Buddha can\u2019t do this for you.<\/p>\n\n\n\n

To be free from suffering, you just need to let go of your desire to make things go the way you want them to go. Instead of wanting to receive help, generate the mind to help others. Instead of wanting to be loved, love others first. When you understand others instead of wanting to be understood, your suffering will disappear. Isn\u2019t it easy?<\/p>\n\n\n\n

The reason why you do things backwards is because of old habits. For a non-smoker, not smoking is easier than smoking. But for a smoker, smoking is easier. Inherently, not smoking is much easier than smoking, because you don\u2019t need to do anything if you don\u2019t smoke. You don\u2019t need money or effort to buy cigarettes. But if you do smoke, a lot of work is needed. For instance, you need money to buy cigarettes, you need to go out and buy them, you need to take one out and light it, inhale it, remove the ash and clean up. So not smoking is much easier than smoking and it is better for your health. But when you are addicted to smoking, smoking is easier. It is because smoking has become a habit. In other words, you become addicted.<\/p>\n\n\n\n

In the same way, which is easier, getting angry or not getting angry? Not getting angry is easier. But you get angry because you are addicted to it.<\/p>\n\n\n\n

Which is easier, feeling happy or feeling unhappy? Feeling happy is easier. You can be happy if you want to. Because you will be happy when you love and understand others. Becoming happy is entirely up to you.<\/p>\n\n\n\n

We suffer because we desire to have our way with the other person. And the desire has become a habit. For we\u2019ve lived like that since we were born. It is the same as a smoker saying, \u201cI can\u2019t live without smoking\u201d when he or she is told to stop smoking.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

The Buddhadharma is very easy. Actually, you don\u2019t need to do anything special, but we think it is difficult because we are addicted to the three poisons of greed, anger, and ignorance, like those who are addicted to nicotine or opium. The Buddha says compassionately, \u201cSmoking is bad for your health,\u201d but I say,<\/p>\n\n\n\n

\u201cSmoking is bad in many ways.\u201d<\/p>\n\n\n\n

If you respond, \u201cI still want to smoke.\u201d<\/p>\n\n\n\n

Then, I say, \u201cReally? Go ahead and smoke and die before your time.\u201d<\/p>\n\n\n\n

I mean, if you want to smoke, go ahead and smoke. What can I do if you want to smoke? You might think, \u201cHow can a Buddhist monk speak like that?\u201d But what can I do if you want to smoke? Not smoking is good for your health, doesn\u2019t cost you any money, and allows you to keep your room clean, but if you insist on smoking, what can I do about it? If I force you to stop smoking, you will say it is a human rights violation or a privacy violation. So, I respect your human right and tell you, \u201cSmoke as you wish and die.\u201d (Sunim laughs)<\/p>\n\n\n\n

All the Buddhist sutras, including the Diamond Sutra, talk about common sense. It is the same as telling you to stop smoking if you say your throat hurts due to too much smoking, and telling you to eat less if you say you are suffering from indigestion due to too much eating. All the things the sutras say are things like these. But people say that they can\u2019t quit smoking. And the conversation goes like this:<\/p>\n\n\n\n

\u201cQuitting smoking is good.<\/p>\n\n\n\n

\u201cCan I smoke just a little?<\/p>\n\n\n\n

\u201cEven a little is not good.<\/p>\n\n\n\n

\u201cBut can I smoke just a little?<\/p>\n\n\n\n

\u201cIt is still bad for your health.<\/p>\n\n\n\n

The conversation drags on. It is the same with the Diamond Sutra, which says all it has to say in Chapter 1, but the audience doesn\u2019t understand, so the explanations stretch to Chapter 32. Do you understand?<\/p>\n\n\n\n

Q<\/strong>: Yes.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

P<\/strong>: To say that you should generate the mind to liberate all unenlightened beings means you should generate the mind to help others instead of wanting to receive help. You suffer because you think, \u201cMy husband doesn\u2019t understand me.\u201d This problem will be solved if you understand your husband. Instead of thinking, \u201cWhy doesn\u2019t the flower love me?\u201d you can love the flower. If you think, \u201cWow, the ocean is so beautiful,\u201d you\u2014not the ocean\u2014will feel good. If you think, \u201cWow, the mountain is so wonderful,\u201d you\u2014not the mountain\u2014will feel good.<\/p>\n\n\n\n

If you say, \u201cMy husband is great,\u201d you will feel good. As you are living with a great person, others will respect you, too. However, if you say, \u201cMy husband is worse than an animal,\u201d others will think like this:<\/p>\n\n\n\n

\u201cIt\u2019s funny. As she is living with a man who is worse than an animal, she must be far worse.\u201d<\/p>\n\n\n\n

It is like cutting off your nose to spite your face. You end up hurting yourself more. Most of us live like that. Honestly, I can speak more frankly but I am afraid all of you might leave if I do that, so I am toning down what I say. Today, you asked me this question so I am telling you honestly. But the Buddha always spoke straightforwardly.<\/p>\n\n\n\n

If someone asked, \u201cHow can I be free from suffering?\u201d<\/p>\n\n\n\n

He said, \u201cGenerate the mind to help others instead of wanting to receive help.\u201d<\/p>\n\n\n\n

He meant that you should generate the mind to liberate unenlightened beings instead of asking him to liberate you. What does it mean to liberate? It means that you should love, understand, and help the other person. Understand, love, and help your husband or wife or child. Generate such a mind right now. Then there will be nothing to suffer from.<\/p>\n\n\n\n

But most of you hate the other person and suffer, giving reasons like, \u201cHe doesn\u2019t love me,\u2019 \u2018He doesn\u2019t understand me,\u2019 or \u2018He doesn\u2019t help me.\u2019 In fact, you don\u2019t have to pray to anyone. You just need to change your perspective. The Buddha shows this by silently performing his daily activities in Chapter 1 of the Diamond Sutra. But the audience doesn\u2019t understand, so Subhuti asks a question. The Buddha gives an answer in one sentence. But they don\u2019t understand, so he adds explanations, which becomes the next chapter. They still don\u2019t understand, so the Buddha adds more explanations. And the Diamond Sutra<\/em> draws out.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Let me ask you again. If you like a flower, will the flower be happy or will you be happy?<\/p>\n\n\n\n

Q<\/strong>: I\u2019ll be happy.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

P<\/strong>: You are right. If you ask, \u201cLord Buddha, what should I do to be happy?\u201d The Buddha says, \u201cLove the flower.\u201d Is it right or wrong?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s right.<\/p>\n\n\n\n

P<\/strong>: Is it difficult or easy?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s easy.<\/p>\n\n\n\n

P<\/strong>: Do you need to make an effort to do it, or is it true?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s true.<\/p>\n\n\n\n

P<\/strong>: If you actually put this into practice, you will know. When you think: \u201cWow, this flower is beautiful,\u201d you will feel good. You will experience this principle right away. So, the Buddha says:<\/p>\n\n\n\n

\u201cCome and see for yourself.\u201d<\/p>\n\n\n\n

It means his teaching is such that anybody can come and see. You just need to open your eyes to see it and there is no secret hidden in his closed fists. You can\u2019t see it only because your eyes are closed. When you open your eyes, you can see it. But when you actually try to open your eyes, you will find that it is not easy. Why? Is it because opening your eyes is difficult? Or because you are addicted just as you are addicted to smoking?<\/p>\n\n\n\n

Q<\/strong>: Because I am addicted.<\/p>\n\n\n\n

P<\/strong>: You are right, you are addicted so it is difficult. Even if you can\u2019t do it well, you don\u2019t need to blame yourself. You just need to see yourself:<\/p>\n\n\n\n

\u201cI am addicted to smoking.\u201d<\/p>\n\n\n\n

\u201cHating has become a habit.<\/p>\n\n\n\n

\u201cGetting angry has become a habit.\u201d<\/p>\n\n\n\n

Out of habit, you hate, get angry, or complain that things are difficult without realizing it. You\u2019ve formed these habits and lived accordingly. You need to break such habits. If you know that some food is harmful to your health, you shouldn\u2019t eat it no matter how good it is.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Break away from the addicted life. Your addiction is not limited to one or two things. Being addicted to all kinds of things, including food, clothing, brand products, perfume, alcohol, smoking, cars, dwellings, people, appearances, and so forth, you live frantically so there is no end to it. Therefore, I\u2019m telling you to let go of your addictions. You can be free from suffering only when you let go of your addictions.<\/p>\n\n\n\n

Even if I tell you, \u201cCome to your senses,\u201d you say: \u201cSunim doesn\u2019t understand the ways of the world. He says these because he is not married.\u201d Therefore, I just answer your questions and don\u2019t interfere in your life. I talk only when you ask questions. Today, you asked me a question, so I am obliged to give you an answer. And such a foolish question becomes a topic for this Dharma Q&A.<\/p>\n\n\n\n

If there had been only smart people around the Buddha, he wouldn\u2019t have had to give teachings. The Diamond Sutra<\/em> came to exist because people didn\u2019t understand and continued to ask questions. If they had been awakened immediately after watching the Buddha performing his daily activities as shown in Chapter 1, the sutra wouldn\u2019t have existed. Owing to Subhuti\u2019s questions, many people can hear the teachings today.<\/p>\n\n\n\n

Q<\/strong>: Thank you. Now I understand.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n","post_title":"How Can I Generate The Mind To Liberate Unenlightened Beings When I\u2019m Not Happy Myself?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-can-i-generate-the-mind-to-liberate-unenlightened-beings-when-im-not-happy-myself","to_ping":"","pinged":"","post_modified":"2024-07-03 18:18:54","post_modified_gmt":"2024-07-03 23:18:54","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19738","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19735,"post_author":"40","post_date":"2024-07-09 18:02:09","post_date_gmt":"2024-07-09 23:02:09","post_content":"\n

<\/p>\n\n\n\n

Q<\/strong>: \u201cHow do we deal with external stimuli if we want to live without agony?\u201d<\/p>\n\n\n\n

P<\/strong>: There\u2019s a story in the scriptures. Somebody asked the Buddha:<\/p>\n\n\n\n

\u2018When a bhikkhu meets a woman and he feels a certain desire, what should he do?\u2019<\/p>\n\n\n\n

The Buddha spoke of three stages of conduct.<\/p>\n\n\n\n

\u2018Do not meet a woman.\u2019<\/p>\n\n\n\n

\u2018But what if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Do not talk to her.\u2019<\/p>\n\n\n\n

\u2018What if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Maintain peace of mind.\u2019<\/p>\n\n\n\n

There are three ways to deal with external stimuli. First, try to stay away from them. This doesn\u2019t mean to run away from them; it means not creating the conditions that lead to external stimuli. There is a saying: \u2018When you see something, you react to it.\u2019 Unenlightened beings tend to be aroused by what they see, hear, or smell. You might like pizza or bread. If you don\u2019t smell pizza or bread, you don\u2019t think about it much. However, if you actually smell the aroma of pizza or bread by accident, you feel a craving for them. So, it\u2019s better try to avoid external stimuli, especially if you\u2019re a beginning practitioner.<\/p>\n\n\n\n

But what if you happen to be interested in her and do talk to her? Third, observe your mind: to observe your mind means to maintain your peace of mind.<\/p>\n\n\n\n

Q<\/strong>: How do we maintain peace of mind?<\/p>\n\n\n\n

In vipa\u015byan\u0101 meditation, we observe our feelings to maintain peace of mind. The first thing that reacts to external stimuli is feeling. Feelings are one of the five aggregates. You should be aware when you feel likes and dislikes, happiness and unhappiness. You might feel a slight fever in your body or your breathing might change. Most of these feelings, if you become aware of them, automatically disappear.<\/p>\n\n\n\n

If you fail to maintain awareness of your feelings, they can turn into desires. It\u2019s like starting a fire with flint. Just as a spark occurs when you strike two pieces of flint together, when your sense bases (sad\u0101yatana) encounter external stimuli, a spark occurs. This is what we call vedan\u0101, the feeling. The spark of vedan\u0101 is ignited from your karma. When a spark occurs, if you have eliminated all the fuel, then the fire doesn\u2019t spread further. Likewise, if you become aware of a feeling, a sense of liking or disliking might occur, but it does not turn into a desire. A feeling occurs, then disappears automatically.<\/p>\n\n\n\n

However, if you forget to maintain awareness of your feelings, then they can turn into desire, as when a fire is fueled by inflammable materials. A feeling turns into a craving in the 12 links of dependent origination. There are two types of craving: craving and aversion. Liking something is a craving, and disliking something is aversion. Depending on the feeling, the feeling of like turns into a craving, and the feeling of dislike turns into aversion.<\/p>\n\n\n\n

However, if you sense the feeling early enough, it can be more easily controlled. However, if you fail to recognize it early on and lose control, the anger will keep growing even if you are aware of it. But if you notice your feelings, it begins growing more slowly. Just like a parabolic motion in physics, the speed of growth slows down. That\u2019s how our mind works.<\/p>\n\n\n\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

Page 1 of 3 1 2 3
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If you want to be happy, you should love, help, and understand others. Then you will have nothing to suffer from. You are suffering now because you are not loved. You suffer because you are not loved even though you want to be loved, and you don\u2019t receive help even though you want to receive help. In short, you suffer because things don\u2019t go the way you want them to go.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Then what can you do to be free from suffering? Should you force others to do what you want them to do? You can\u2019t make that happen, so you pray, \u201cLord Buddha, please help me.\u201d But even the Buddha can\u2019t do this for you.<\/p>\n\n\n\n

To be free from suffering, you just need to let go of your desire to make things go the way you want them to go. Instead of wanting to receive help, generate the mind to help others. Instead of wanting to be loved, love others first. When you understand others instead of wanting to be understood, your suffering will disappear. Isn\u2019t it easy?<\/p>\n\n\n\n

The reason why you do things backwards is because of old habits. For a non-smoker, not smoking is easier than smoking. But for a smoker, smoking is easier. Inherently, not smoking is much easier than smoking, because you don\u2019t need to do anything if you don\u2019t smoke. You don\u2019t need money or effort to buy cigarettes. But if you do smoke, a lot of work is needed. For instance, you need money to buy cigarettes, you need to go out and buy them, you need to take one out and light it, inhale it, remove the ash and clean up. So not smoking is much easier than smoking and it is better for your health. But when you are addicted to smoking, smoking is easier. It is because smoking has become a habit. In other words, you become addicted.<\/p>\n\n\n\n

In the same way, which is easier, getting angry or not getting angry? Not getting angry is easier. But you get angry because you are addicted to it.<\/p>\n\n\n\n

Which is easier, feeling happy or feeling unhappy? Feeling happy is easier. You can be happy if you want to. Because you will be happy when you love and understand others. Becoming happy is entirely up to you.<\/p>\n\n\n\n

We suffer because we desire to have our way with the other person. And the desire has become a habit. For we\u2019ve lived like that since we were born. It is the same as a smoker saying, \u201cI can\u2019t live without smoking\u201d when he or she is told to stop smoking.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

The Buddhadharma is very easy. Actually, you don\u2019t need to do anything special, but we think it is difficult because we are addicted to the three poisons of greed, anger, and ignorance, like those who are addicted to nicotine or opium. The Buddha says compassionately, \u201cSmoking is bad for your health,\u201d but I say,<\/p>\n\n\n\n

\u201cSmoking is bad in many ways.\u201d<\/p>\n\n\n\n

If you respond, \u201cI still want to smoke.\u201d<\/p>\n\n\n\n

Then, I say, \u201cReally? Go ahead and smoke and die before your time.\u201d<\/p>\n\n\n\n

I mean, if you want to smoke, go ahead and smoke. What can I do if you want to smoke? You might think, \u201cHow can a Buddhist monk speak like that?\u201d But what can I do if you want to smoke? Not smoking is good for your health, doesn\u2019t cost you any money, and allows you to keep your room clean, but if you insist on smoking, what can I do about it? If I force you to stop smoking, you will say it is a human rights violation or a privacy violation. So, I respect your human right and tell you, \u201cSmoke as you wish and die.\u201d (Sunim laughs)<\/p>\n\n\n\n

All the Buddhist sutras, including the Diamond Sutra, talk about common sense. It is the same as telling you to stop smoking if you say your throat hurts due to too much smoking, and telling you to eat less if you say you are suffering from indigestion due to too much eating. All the things the sutras say are things like these. But people say that they can\u2019t quit smoking. And the conversation goes like this:<\/p>\n\n\n\n

\u201cQuitting smoking is good.<\/p>\n\n\n\n

\u201cCan I smoke just a little?<\/p>\n\n\n\n

\u201cEven a little is not good.<\/p>\n\n\n\n

\u201cBut can I smoke just a little?<\/p>\n\n\n\n

\u201cIt is still bad for your health.<\/p>\n\n\n\n

The conversation drags on. It is the same with the Diamond Sutra, which says all it has to say in Chapter 1, but the audience doesn\u2019t understand, so the explanations stretch to Chapter 32. Do you understand?<\/p>\n\n\n\n

Q<\/strong>: Yes.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

P<\/strong>: To say that you should generate the mind to liberate all unenlightened beings means you should generate the mind to help others instead of wanting to receive help. You suffer because you think, \u201cMy husband doesn\u2019t understand me.\u201d This problem will be solved if you understand your husband. Instead of thinking, \u201cWhy doesn\u2019t the flower love me?\u201d you can love the flower. If you think, \u201cWow, the ocean is so beautiful,\u201d you\u2014not the ocean\u2014will feel good. If you think, \u201cWow, the mountain is so wonderful,\u201d you\u2014not the mountain\u2014will feel good.<\/p>\n\n\n\n

If you say, \u201cMy husband is great,\u201d you will feel good. As you are living with a great person, others will respect you, too. However, if you say, \u201cMy husband is worse than an animal,\u201d others will think like this:<\/p>\n\n\n\n

\u201cIt\u2019s funny. As she is living with a man who is worse than an animal, she must be far worse.\u201d<\/p>\n\n\n\n

It is like cutting off your nose to spite your face. You end up hurting yourself more. Most of us live like that. Honestly, I can speak more frankly but I am afraid all of you might leave if I do that, so I am toning down what I say. Today, you asked me this question so I am telling you honestly. But the Buddha always spoke straightforwardly.<\/p>\n\n\n\n

If someone asked, \u201cHow can I be free from suffering?\u201d<\/p>\n\n\n\n

He said, \u201cGenerate the mind to help others instead of wanting to receive help.\u201d<\/p>\n\n\n\n

He meant that you should generate the mind to liberate unenlightened beings instead of asking him to liberate you. What does it mean to liberate? It means that you should love, understand, and help the other person. Understand, love, and help your husband or wife or child. Generate such a mind right now. Then there will be nothing to suffer from.<\/p>\n\n\n\n

But most of you hate the other person and suffer, giving reasons like, \u201cHe doesn\u2019t love me,\u2019 \u2018He doesn\u2019t understand me,\u2019 or \u2018He doesn\u2019t help me.\u2019 In fact, you don\u2019t have to pray to anyone. You just need to change your perspective. The Buddha shows this by silently performing his daily activities in Chapter 1 of the Diamond Sutra. But the audience doesn\u2019t understand, so Subhuti asks a question. The Buddha gives an answer in one sentence. But they don\u2019t understand, so he adds explanations, which becomes the next chapter. They still don\u2019t understand, so the Buddha adds more explanations. And the Diamond Sutra<\/em> draws out.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Let me ask you again. If you like a flower, will the flower be happy or will you be happy?<\/p>\n\n\n\n

Q<\/strong>: I\u2019ll be happy.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

P<\/strong>: You are right. If you ask, \u201cLord Buddha, what should I do to be happy?\u201d The Buddha says, \u201cLove the flower.\u201d Is it right or wrong?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s right.<\/p>\n\n\n\n

P<\/strong>: Is it difficult or easy?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s easy.<\/p>\n\n\n\n

P<\/strong>: Do you need to make an effort to do it, or is it true?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s true.<\/p>\n\n\n\n

P<\/strong>: If you actually put this into practice, you will know. When you think: \u201cWow, this flower is beautiful,\u201d you will feel good. You will experience this principle right away. So, the Buddha says:<\/p>\n\n\n\n

\u201cCome and see for yourself.\u201d<\/p>\n\n\n\n

It means his teaching is such that anybody can come and see. You just need to open your eyes to see it and there is no secret hidden in his closed fists. You can\u2019t see it only because your eyes are closed. When you open your eyes, you can see it. But when you actually try to open your eyes, you will find that it is not easy. Why? Is it because opening your eyes is difficult? Or because you are addicted just as you are addicted to smoking?<\/p>\n\n\n\n

Q<\/strong>: Because I am addicted.<\/p>\n\n\n\n

P<\/strong>: You are right, you are addicted so it is difficult. Even if you can\u2019t do it well, you don\u2019t need to blame yourself. You just need to see yourself:<\/p>\n\n\n\n

\u201cI am addicted to smoking.\u201d<\/p>\n\n\n\n

\u201cHating has become a habit.<\/p>\n\n\n\n

\u201cGetting angry has become a habit.\u201d<\/p>\n\n\n\n

Out of habit, you hate, get angry, or complain that things are difficult without realizing it. You\u2019ve formed these habits and lived accordingly. You need to break such habits. If you know that some food is harmful to your health, you shouldn\u2019t eat it no matter how good it is.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Break away from the addicted life. Your addiction is not limited to one or two things. Being addicted to all kinds of things, including food, clothing, brand products, perfume, alcohol, smoking, cars, dwellings, people, appearances, and so forth, you live frantically so there is no end to it. Therefore, I\u2019m telling you to let go of your addictions. You can be free from suffering only when you let go of your addictions.<\/p>\n\n\n\n

Even if I tell you, \u201cCome to your senses,\u201d you say: \u201cSunim doesn\u2019t understand the ways of the world. He says these because he is not married.\u201d Therefore, I just answer your questions and don\u2019t interfere in your life. I talk only when you ask questions. Today, you asked me a question, so I am obliged to give you an answer. And such a foolish question becomes a topic for this Dharma Q&A.<\/p>\n\n\n\n

If there had been only smart people around the Buddha, he wouldn\u2019t have had to give teachings. The Diamond Sutra<\/em> came to exist because people didn\u2019t understand and continued to ask questions. If they had been awakened immediately after watching the Buddha performing his daily activities as shown in Chapter 1, the sutra wouldn\u2019t have existed. Owing to Subhuti\u2019s questions, many people can hear the teachings today.<\/p>\n\n\n\n

Q<\/strong>: Thank you. Now I understand.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n","post_title":"How Can I Generate The Mind To Liberate Unenlightened Beings When I\u2019m Not Happy Myself?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-can-i-generate-the-mind-to-liberate-unenlightened-beings-when-im-not-happy-myself","to_ping":"","pinged":"","post_modified":"2024-07-03 18:18:54","post_modified_gmt":"2024-07-03 23:18:54","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19738","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19735,"post_author":"40","post_date":"2024-07-09 18:02:09","post_date_gmt":"2024-07-09 23:02:09","post_content":"\n

<\/p>\n\n\n\n

Q<\/strong>: \u201cHow do we deal with external stimuli if we want to live without agony?\u201d<\/p>\n\n\n\n

P<\/strong>: There\u2019s a story in the scriptures. Somebody asked the Buddha:<\/p>\n\n\n\n

\u2018When a bhikkhu meets a woman and he feels a certain desire, what should he do?\u2019<\/p>\n\n\n\n

The Buddha spoke of three stages of conduct.<\/p>\n\n\n\n

\u2018Do not meet a woman.\u2019<\/p>\n\n\n\n

\u2018But what if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Do not talk to her.\u2019<\/p>\n\n\n\n

\u2018What if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Maintain peace of mind.\u2019<\/p>\n\n\n\n

There are three ways to deal with external stimuli. First, try to stay away from them. This doesn\u2019t mean to run away from them; it means not creating the conditions that lead to external stimuli. There is a saying: \u2018When you see something, you react to it.\u2019 Unenlightened beings tend to be aroused by what they see, hear, or smell. You might like pizza or bread. If you don\u2019t smell pizza or bread, you don\u2019t think about it much. However, if you actually smell the aroma of pizza or bread by accident, you feel a craving for them. So, it\u2019s better try to avoid external stimuli, especially if you\u2019re a beginning practitioner.<\/p>\n\n\n\n

But what if you happen to be interested in her and do talk to her? Third, observe your mind: to observe your mind means to maintain your peace of mind.<\/p>\n\n\n\n

Q<\/strong>: How do we maintain peace of mind?<\/p>\n\n\n\n

In vipa\u015byan\u0101 meditation, we observe our feelings to maintain peace of mind. The first thing that reacts to external stimuli is feeling. Feelings are one of the five aggregates. You should be aware when you feel likes and dislikes, happiness and unhappiness. You might feel a slight fever in your body or your breathing might change. Most of these feelings, if you become aware of them, automatically disappear.<\/p>\n\n\n\n

If you fail to maintain awareness of your feelings, they can turn into desires. It\u2019s like starting a fire with flint. Just as a spark occurs when you strike two pieces of flint together, when your sense bases (sad\u0101yatana) encounter external stimuli, a spark occurs. This is what we call vedan\u0101, the feeling. The spark of vedan\u0101 is ignited from your karma. When a spark occurs, if you have eliminated all the fuel, then the fire doesn\u2019t spread further. Likewise, if you become aware of a feeling, a sense of liking or disliking might occur, but it does not turn into a desire. A feeling occurs, then disappears automatically.<\/p>\n\n\n\n

However, if you forget to maintain awareness of your feelings, then they can turn into desire, as when a fire is fueled by inflammable materials. A feeling turns into a craving in the 12 links of dependent origination. There are two types of craving: craving and aversion. Liking something is a craving, and disliking something is aversion. Depending on the feeling, the feeling of like turns into a craving, and the feeling of dislike turns into aversion.<\/p>\n\n\n\n

However, if you sense the feeling early enough, it can be more easily controlled. However, if you fail to recognize it early on and lose control, the anger will keep growing even if you are aware of it. But if you notice your feelings, it begins growing more slowly. Just like a parabolic motion in physics, the speed of growth slows down. That\u2019s how our mind works.<\/p>\n\n\n\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

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\n

While holding a fireball, you say, \u201cOh, it\u2019s hot.\u201d So, I tell you, \u201cDrop it.\u201d Why would I tell you to drop it if you say, \u201cIt\u2019s nice and toasty.\u201d I am telling you to drop it because you complain that it is hot.<\/p>\n\n\n\n

If you want to be happy, you should love, help, and understand others. Then you will have nothing to suffer from. You are suffering now because you are not loved. You suffer because you are not loved even though you want to be loved, and you don\u2019t receive help even though you want to receive help. In short, you suffer because things don\u2019t go the way you want them to go.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Then what can you do to be free from suffering? Should you force others to do what you want them to do? You can\u2019t make that happen, so you pray, \u201cLord Buddha, please help me.\u201d But even the Buddha can\u2019t do this for you.<\/p>\n\n\n\n

To be free from suffering, you just need to let go of your desire to make things go the way you want them to go. Instead of wanting to receive help, generate the mind to help others. Instead of wanting to be loved, love others first. When you understand others instead of wanting to be understood, your suffering will disappear. Isn\u2019t it easy?<\/p>\n\n\n\n

The reason why you do things backwards is because of old habits. For a non-smoker, not smoking is easier than smoking. But for a smoker, smoking is easier. Inherently, not smoking is much easier than smoking, because you don\u2019t need to do anything if you don\u2019t smoke. You don\u2019t need money or effort to buy cigarettes. But if you do smoke, a lot of work is needed. For instance, you need money to buy cigarettes, you need to go out and buy them, you need to take one out and light it, inhale it, remove the ash and clean up. So not smoking is much easier than smoking and it is better for your health. But when you are addicted to smoking, smoking is easier. It is because smoking has become a habit. In other words, you become addicted.<\/p>\n\n\n\n

In the same way, which is easier, getting angry or not getting angry? Not getting angry is easier. But you get angry because you are addicted to it.<\/p>\n\n\n\n

Which is easier, feeling happy or feeling unhappy? Feeling happy is easier. You can be happy if you want to. Because you will be happy when you love and understand others. Becoming happy is entirely up to you.<\/p>\n\n\n\n

We suffer because we desire to have our way with the other person. And the desire has become a habit. For we\u2019ve lived like that since we were born. It is the same as a smoker saying, \u201cI can\u2019t live without smoking\u201d when he or she is told to stop smoking.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

The Buddhadharma is very easy. Actually, you don\u2019t need to do anything special, but we think it is difficult because we are addicted to the three poisons of greed, anger, and ignorance, like those who are addicted to nicotine or opium. The Buddha says compassionately, \u201cSmoking is bad for your health,\u201d but I say,<\/p>\n\n\n\n

\u201cSmoking is bad in many ways.\u201d<\/p>\n\n\n\n

If you respond, \u201cI still want to smoke.\u201d<\/p>\n\n\n\n

Then, I say, \u201cReally? Go ahead and smoke and die before your time.\u201d<\/p>\n\n\n\n

I mean, if you want to smoke, go ahead and smoke. What can I do if you want to smoke? You might think, \u201cHow can a Buddhist monk speak like that?\u201d But what can I do if you want to smoke? Not smoking is good for your health, doesn\u2019t cost you any money, and allows you to keep your room clean, but if you insist on smoking, what can I do about it? If I force you to stop smoking, you will say it is a human rights violation or a privacy violation. So, I respect your human right and tell you, \u201cSmoke as you wish and die.\u201d (Sunim laughs)<\/p>\n\n\n\n

All the Buddhist sutras, including the Diamond Sutra, talk about common sense. It is the same as telling you to stop smoking if you say your throat hurts due to too much smoking, and telling you to eat less if you say you are suffering from indigestion due to too much eating. All the things the sutras say are things like these. But people say that they can\u2019t quit smoking. And the conversation goes like this:<\/p>\n\n\n\n

\u201cQuitting smoking is good.<\/p>\n\n\n\n

\u201cCan I smoke just a little?<\/p>\n\n\n\n

\u201cEven a little is not good.<\/p>\n\n\n\n

\u201cBut can I smoke just a little?<\/p>\n\n\n\n

\u201cIt is still bad for your health.<\/p>\n\n\n\n

The conversation drags on. It is the same with the Diamond Sutra, which says all it has to say in Chapter 1, but the audience doesn\u2019t understand, so the explanations stretch to Chapter 32. Do you understand?<\/p>\n\n\n\n

Q<\/strong>: Yes.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

P<\/strong>: To say that you should generate the mind to liberate all unenlightened beings means you should generate the mind to help others instead of wanting to receive help. You suffer because you think, \u201cMy husband doesn\u2019t understand me.\u201d This problem will be solved if you understand your husband. Instead of thinking, \u201cWhy doesn\u2019t the flower love me?\u201d you can love the flower. If you think, \u201cWow, the ocean is so beautiful,\u201d you\u2014not the ocean\u2014will feel good. If you think, \u201cWow, the mountain is so wonderful,\u201d you\u2014not the mountain\u2014will feel good.<\/p>\n\n\n\n

If you say, \u201cMy husband is great,\u201d you will feel good. As you are living with a great person, others will respect you, too. However, if you say, \u201cMy husband is worse than an animal,\u201d others will think like this:<\/p>\n\n\n\n

\u201cIt\u2019s funny. As she is living with a man who is worse than an animal, she must be far worse.\u201d<\/p>\n\n\n\n

It is like cutting off your nose to spite your face. You end up hurting yourself more. Most of us live like that. Honestly, I can speak more frankly but I am afraid all of you might leave if I do that, so I am toning down what I say. Today, you asked me this question so I am telling you honestly. But the Buddha always spoke straightforwardly.<\/p>\n\n\n\n

If someone asked, \u201cHow can I be free from suffering?\u201d<\/p>\n\n\n\n

He said, \u201cGenerate the mind to help others instead of wanting to receive help.\u201d<\/p>\n\n\n\n

He meant that you should generate the mind to liberate unenlightened beings instead of asking him to liberate you. What does it mean to liberate? It means that you should love, understand, and help the other person. Understand, love, and help your husband or wife or child. Generate such a mind right now. Then there will be nothing to suffer from.<\/p>\n\n\n\n

But most of you hate the other person and suffer, giving reasons like, \u201cHe doesn\u2019t love me,\u2019 \u2018He doesn\u2019t understand me,\u2019 or \u2018He doesn\u2019t help me.\u2019 In fact, you don\u2019t have to pray to anyone. You just need to change your perspective. The Buddha shows this by silently performing his daily activities in Chapter 1 of the Diamond Sutra. But the audience doesn\u2019t understand, so Subhuti asks a question. The Buddha gives an answer in one sentence. But they don\u2019t understand, so he adds explanations, which becomes the next chapter. They still don\u2019t understand, so the Buddha adds more explanations. And the Diamond Sutra<\/em> draws out.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Let me ask you again. If you like a flower, will the flower be happy or will you be happy?<\/p>\n\n\n\n

Q<\/strong>: I\u2019ll be happy.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

P<\/strong>: You are right. If you ask, \u201cLord Buddha, what should I do to be happy?\u201d The Buddha says, \u201cLove the flower.\u201d Is it right or wrong?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s right.<\/p>\n\n\n\n

P<\/strong>: Is it difficult or easy?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s easy.<\/p>\n\n\n\n

P<\/strong>: Do you need to make an effort to do it, or is it true?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s true.<\/p>\n\n\n\n

P<\/strong>: If you actually put this into practice, you will know. When you think: \u201cWow, this flower is beautiful,\u201d you will feel good. You will experience this principle right away. So, the Buddha says:<\/p>\n\n\n\n

\u201cCome and see for yourself.\u201d<\/p>\n\n\n\n

It means his teaching is such that anybody can come and see. You just need to open your eyes to see it and there is no secret hidden in his closed fists. You can\u2019t see it only because your eyes are closed. When you open your eyes, you can see it. But when you actually try to open your eyes, you will find that it is not easy. Why? Is it because opening your eyes is difficult? Or because you are addicted just as you are addicted to smoking?<\/p>\n\n\n\n

Q<\/strong>: Because I am addicted.<\/p>\n\n\n\n

P<\/strong>: You are right, you are addicted so it is difficult. Even if you can\u2019t do it well, you don\u2019t need to blame yourself. You just need to see yourself:<\/p>\n\n\n\n

\u201cI am addicted to smoking.\u201d<\/p>\n\n\n\n

\u201cHating has become a habit.<\/p>\n\n\n\n

\u201cGetting angry has become a habit.\u201d<\/p>\n\n\n\n

Out of habit, you hate, get angry, or complain that things are difficult without realizing it. You\u2019ve formed these habits and lived accordingly. You need to break such habits. If you know that some food is harmful to your health, you shouldn\u2019t eat it no matter how good it is.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Break away from the addicted life. Your addiction is not limited to one or two things. Being addicted to all kinds of things, including food, clothing, brand products, perfume, alcohol, smoking, cars, dwellings, people, appearances, and so forth, you live frantically so there is no end to it. Therefore, I\u2019m telling you to let go of your addictions. You can be free from suffering only when you let go of your addictions.<\/p>\n\n\n\n

Even if I tell you, \u201cCome to your senses,\u201d you say: \u201cSunim doesn\u2019t understand the ways of the world. He says these because he is not married.\u201d Therefore, I just answer your questions and don\u2019t interfere in your life. I talk only when you ask questions. Today, you asked me a question, so I am obliged to give you an answer. And such a foolish question becomes a topic for this Dharma Q&A.<\/p>\n\n\n\n

If there had been only smart people around the Buddha, he wouldn\u2019t have had to give teachings. The Diamond Sutra<\/em> came to exist because people didn\u2019t understand and continued to ask questions. If they had been awakened immediately after watching the Buddha performing his daily activities as shown in Chapter 1, the sutra wouldn\u2019t have existed. Owing to Subhuti\u2019s questions, many people can hear the teachings today.<\/p>\n\n\n\n

Q<\/strong>: Thank you. Now I understand.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n","post_title":"How Can I Generate The Mind To Liberate Unenlightened Beings When I\u2019m Not Happy Myself?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-can-i-generate-the-mind-to-liberate-unenlightened-beings-when-im-not-happy-myself","to_ping":"","pinged":"","post_modified":"2024-07-03 18:18:54","post_modified_gmt":"2024-07-03 23:18:54","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19738","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19735,"post_author":"40","post_date":"2024-07-09 18:02:09","post_date_gmt":"2024-07-09 23:02:09","post_content":"\n

<\/p>\n\n\n\n

Q<\/strong>: \u201cHow do we deal with external stimuli if we want to live without agony?\u201d<\/p>\n\n\n\n

P<\/strong>: There\u2019s a story in the scriptures. Somebody asked the Buddha:<\/p>\n\n\n\n

\u2018When a bhikkhu meets a woman and he feels a certain desire, what should he do?\u2019<\/p>\n\n\n\n

The Buddha spoke of three stages of conduct.<\/p>\n\n\n\n

\u2018Do not meet a woman.\u2019<\/p>\n\n\n\n

\u2018But what if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Do not talk to her.\u2019<\/p>\n\n\n\n

\u2018What if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Maintain peace of mind.\u2019<\/p>\n\n\n\n

There are three ways to deal with external stimuli. First, try to stay away from them. This doesn\u2019t mean to run away from them; it means not creating the conditions that lead to external stimuli. There is a saying: \u2018When you see something, you react to it.\u2019 Unenlightened beings tend to be aroused by what they see, hear, or smell. You might like pizza or bread. If you don\u2019t smell pizza or bread, you don\u2019t think about it much. However, if you actually smell the aroma of pizza or bread by accident, you feel a craving for them. So, it\u2019s better try to avoid external stimuli, especially if you\u2019re a beginning practitioner.<\/p>\n\n\n\n

But what if you happen to be interested in her and do talk to her? Third, observe your mind: to observe your mind means to maintain your peace of mind.<\/p>\n\n\n\n

Q<\/strong>: How do we maintain peace of mind?<\/p>\n\n\n\n

In vipa\u015byan\u0101 meditation, we observe our feelings to maintain peace of mind. The first thing that reacts to external stimuli is feeling. Feelings are one of the five aggregates. You should be aware when you feel likes and dislikes, happiness and unhappiness. You might feel a slight fever in your body or your breathing might change. Most of these feelings, if you become aware of them, automatically disappear.<\/p>\n\n\n\n

If you fail to maintain awareness of your feelings, they can turn into desires. It\u2019s like starting a fire with flint. Just as a spark occurs when you strike two pieces of flint together, when your sense bases (sad\u0101yatana) encounter external stimuli, a spark occurs. This is what we call vedan\u0101, the feeling. The spark of vedan\u0101 is ignited from your karma. When a spark occurs, if you have eliminated all the fuel, then the fire doesn\u2019t spread further. Likewise, if you become aware of a feeling, a sense of liking or disliking might occur, but it does not turn into a desire. A feeling occurs, then disappears automatically.<\/p>\n\n\n\n

However, if you forget to maintain awareness of your feelings, then they can turn into desire, as when a fire is fueled by inflammable materials. A feeling turns into a craving in the 12 links of dependent origination. There are two types of craving: craving and aversion. Liking something is a craving, and disliking something is aversion. Depending on the feeling, the feeling of like turns into a craving, and the feeling of dislike turns into aversion.<\/p>\n\n\n\n

However, if you sense the feeling early enough, it can be more easily controlled. However, if you fail to recognize it early on and lose control, the anger will keep growing even if you are aware of it. But if you notice your feelings, it begins growing more slowly. Just like a parabolic motion in physics, the speed of growth slows down. That\u2019s how our mind works.<\/p>\n\n\n\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

Page 1 of 3 1 2 3
\n

I say, \u201cDon\u2019t hate that person.\u201d<\/p>\n\n\n\n

While holding a fireball, you say, \u201cOh, it\u2019s hot.\u201d So, I tell you, \u201cDrop it.\u201d Why would I tell you to drop it if you say, \u201cIt\u2019s nice and toasty.\u201d I am telling you to drop it because you complain that it is hot.<\/p>\n\n\n\n

If you want to be happy, you should love, help, and understand others. Then you will have nothing to suffer from. You are suffering now because you are not loved. You suffer because you are not loved even though you want to be loved, and you don\u2019t receive help even though you want to receive help. In short, you suffer because things don\u2019t go the way you want them to go.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Then what can you do to be free from suffering? Should you force others to do what you want them to do? You can\u2019t make that happen, so you pray, \u201cLord Buddha, please help me.\u201d But even the Buddha can\u2019t do this for you.<\/p>\n\n\n\n

To be free from suffering, you just need to let go of your desire to make things go the way you want them to go. Instead of wanting to receive help, generate the mind to help others. Instead of wanting to be loved, love others first. When you understand others instead of wanting to be understood, your suffering will disappear. Isn\u2019t it easy?<\/p>\n\n\n\n

The reason why you do things backwards is because of old habits. For a non-smoker, not smoking is easier than smoking. But for a smoker, smoking is easier. Inherently, not smoking is much easier than smoking, because you don\u2019t need to do anything if you don\u2019t smoke. You don\u2019t need money or effort to buy cigarettes. But if you do smoke, a lot of work is needed. For instance, you need money to buy cigarettes, you need to go out and buy them, you need to take one out and light it, inhale it, remove the ash and clean up. So not smoking is much easier than smoking and it is better for your health. But when you are addicted to smoking, smoking is easier. It is because smoking has become a habit. In other words, you become addicted.<\/p>\n\n\n\n

In the same way, which is easier, getting angry or not getting angry? Not getting angry is easier. But you get angry because you are addicted to it.<\/p>\n\n\n\n

Which is easier, feeling happy or feeling unhappy? Feeling happy is easier. You can be happy if you want to. Because you will be happy when you love and understand others. Becoming happy is entirely up to you.<\/p>\n\n\n\n

We suffer because we desire to have our way with the other person. And the desire has become a habit. For we\u2019ve lived like that since we were born. It is the same as a smoker saying, \u201cI can\u2019t live without smoking\u201d when he or she is told to stop smoking.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

The Buddhadharma is very easy. Actually, you don\u2019t need to do anything special, but we think it is difficult because we are addicted to the three poisons of greed, anger, and ignorance, like those who are addicted to nicotine or opium. The Buddha says compassionately, \u201cSmoking is bad for your health,\u201d but I say,<\/p>\n\n\n\n

\u201cSmoking is bad in many ways.\u201d<\/p>\n\n\n\n

If you respond, \u201cI still want to smoke.\u201d<\/p>\n\n\n\n

Then, I say, \u201cReally? Go ahead and smoke and die before your time.\u201d<\/p>\n\n\n\n

I mean, if you want to smoke, go ahead and smoke. What can I do if you want to smoke? You might think, \u201cHow can a Buddhist monk speak like that?\u201d But what can I do if you want to smoke? Not smoking is good for your health, doesn\u2019t cost you any money, and allows you to keep your room clean, but if you insist on smoking, what can I do about it? If I force you to stop smoking, you will say it is a human rights violation or a privacy violation. So, I respect your human right and tell you, \u201cSmoke as you wish and die.\u201d (Sunim laughs)<\/p>\n\n\n\n

All the Buddhist sutras, including the Diamond Sutra, talk about common sense. It is the same as telling you to stop smoking if you say your throat hurts due to too much smoking, and telling you to eat less if you say you are suffering from indigestion due to too much eating. All the things the sutras say are things like these. But people say that they can\u2019t quit smoking. And the conversation goes like this:<\/p>\n\n\n\n

\u201cQuitting smoking is good.<\/p>\n\n\n\n

\u201cCan I smoke just a little?<\/p>\n\n\n\n

\u201cEven a little is not good.<\/p>\n\n\n\n

\u201cBut can I smoke just a little?<\/p>\n\n\n\n

\u201cIt is still bad for your health.<\/p>\n\n\n\n

The conversation drags on. It is the same with the Diamond Sutra, which says all it has to say in Chapter 1, but the audience doesn\u2019t understand, so the explanations stretch to Chapter 32. Do you understand?<\/p>\n\n\n\n

Q<\/strong>: Yes.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

P<\/strong>: To say that you should generate the mind to liberate all unenlightened beings means you should generate the mind to help others instead of wanting to receive help. You suffer because you think, \u201cMy husband doesn\u2019t understand me.\u201d This problem will be solved if you understand your husband. Instead of thinking, \u201cWhy doesn\u2019t the flower love me?\u201d you can love the flower. If you think, \u201cWow, the ocean is so beautiful,\u201d you\u2014not the ocean\u2014will feel good. If you think, \u201cWow, the mountain is so wonderful,\u201d you\u2014not the mountain\u2014will feel good.<\/p>\n\n\n\n

If you say, \u201cMy husband is great,\u201d you will feel good. As you are living with a great person, others will respect you, too. However, if you say, \u201cMy husband is worse than an animal,\u201d others will think like this:<\/p>\n\n\n\n

\u201cIt\u2019s funny. As she is living with a man who is worse than an animal, she must be far worse.\u201d<\/p>\n\n\n\n

It is like cutting off your nose to spite your face. You end up hurting yourself more. Most of us live like that. Honestly, I can speak more frankly but I am afraid all of you might leave if I do that, so I am toning down what I say. Today, you asked me this question so I am telling you honestly. But the Buddha always spoke straightforwardly.<\/p>\n\n\n\n

If someone asked, \u201cHow can I be free from suffering?\u201d<\/p>\n\n\n\n

He said, \u201cGenerate the mind to help others instead of wanting to receive help.\u201d<\/p>\n\n\n\n

He meant that you should generate the mind to liberate unenlightened beings instead of asking him to liberate you. What does it mean to liberate? It means that you should love, understand, and help the other person. Understand, love, and help your husband or wife or child. Generate such a mind right now. Then there will be nothing to suffer from.<\/p>\n\n\n\n

But most of you hate the other person and suffer, giving reasons like, \u201cHe doesn\u2019t love me,\u2019 \u2018He doesn\u2019t understand me,\u2019 or \u2018He doesn\u2019t help me.\u2019 In fact, you don\u2019t have to pray to anyone. You just need to change your perspective. The Buddha shows this by silently performing his daily activities in Chapter 1 of the Diamond Sutra. But the audience doesn\u2019t understand, so Subhuti asks a question. The Buddha gives an answer in one sentence. But they don\u2019t understand, so he adds explanations, which becomes the next chapter. They still don\u2019t understand, so the Buddha adds more explanations. And the Diamond Sutra<\/em> draws out.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Let me ask you again. If you like a flower, will the flower be happy or will you be happy?<\/p>\n\n\n\n

Q<\/strong>: I\u2019ll be happy.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

P<\/strong>: You are right. If you ask, \u201cLord Buddha, what should I do to be happy?\u201d The Buddha says, \u201cLove the flower.\u201d Is it right or wrong?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s right.<\/p>\n\n\n\n

P<\/strong>: Is it difficult or easy?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s easy.<\/p>\n\n\n\n

P<\/strong>: Do you need to make an effort to do it, or is it true?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s true.<\/p>\n\n\n\n

P<\/strong>: If you actually put this into practice, you will know. When you think: \u201cWow, this flower is beautiful,\u201d you will feel good. You will experience this principle right away. So, the Buddha says:<\/p>\n\n\n\n

\u201cCome and see for yourself.\u201d<\/p>\n\n\n\n

It means his teaching is such that anybody can come and see. You just need to open your eyes to see it and there is no secret hidden in his closed fists. You can\u2019t see it only because your eyes are closed. When you open your eyes, you can see it. But when you actually try to open your eyes, you will find that it is not easy. Why? Is it because opening your eyes is difficult? Or because you are addicted just as you are addicted to smoking?<\/p>\n\n\n\n

Q<\/strong>: Because I am addicted.<\/p>\n\n\n\n

P<\/strong>: You are right, you are addicted so it is difficult. Even if you can\u2019t do it well, you don\u2019t need to blame yourself. You just need to see yourself:<\/p>\n\n\n\n

\u201cI am addicted to smoking.\u201d<\/p>\n\n\n\n

\u201cHating has become a habit.<\/p>\n\n\n\n

\u201cGetting angry has become a habit.\u201d<\/p>\n\n\n\n

Out of habit, you hate, get angry, or complain that things are difficult without realizing it. You\u2019ve formed these habits and lived accordingly. You need to break such habits. If you know that some food is harmful to your health, you shouldn\u2019t eat it no matter how good it is.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Break away from the addicted life. Your addiction is not limited to one or two things. Being addicted to all kinds of things, including food, clothing, brand products, perfume, alcohol, smoking, cars, dwellings, people, appearances, and so forth, you live frantically so there is no end to it. Therefore, I\u2019m telling you to let go of your addictions. You can be free from suffering only when you let go of your addictions.<\/p>\n\n\n\n

Even if I tell you, \u201cCome to your senses,\u201d you say: \u201cSunim doesn\u2019t understand the ways of the world. He says these because he is not married.\u201d Therefore, I just answer your questions and don\u2019t interfere in your life. I talk only when you ask questions. Today, you asked me a question, so I am obliged to give you an answer. And such a foolish question becomes a topic for this Dharma Q&A.<\/p>\n\n\n\n

If there had been only smart people around the Buddha, he wouldn\u2019t have had to give teachings. The Diamond Sutra<\/em> came to exist because people didn\u2019t understand and continued to ask questions. If they had been awakened immediately after watching the Buddha performing his daily activities as shown in Chapter 1, the sutra wouldn\u2019t have existed. Owing to Subhuti\u2019s questions, many people can hear the teachings today.<\/p>\n\n\n\n

Q<\/strong>: Thank you. Now I understand.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n","post_title":"How Can I Generate The Mind To Liberate Unenlightened Beings When I\u2019m Not Happy Myself?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-can-i-generate-the-mind-to-liberate-unenlightened-beings-when-im-not-happy-myself","to_ping":"","pinged":"","post_modified":"2024-07-03 18:18:54","post_modified_gmt":"2024-07-03 23:18:54","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19738","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19735,"post_author":"40","post_date":"2024-07-09 18:02:09","post_date_gmt":"2024-07-09 23:02:09","post_content":"\n

<\/p>\n\n\n\n

Q<\/strong>: \u201cHow do we deal with external stimuli if we want to live without agony?\u201d<\/p>\n\n\n\n

P<\/strong>: There\u2019s a story in the scriptures. Somebody asked the Buddha:<\/p>\n\n\n\n

\u2018When a bhikkhu meets a woman and he feels a certain desire, what should he do?\u2019<\/p>\n\n\n\n

The Buddha spoke of three stages of conduct.<\/p>\n\n\n\n

\u2018Do not meet a woman.\u2019<\/p>\n\n\n\n

\u2018But what if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Do not talk to her.\u2019<\/p>\n\n\n\n

\u2018What if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Maintain peace of mind.\u2019<\/p>\n\n\n\n

There are three ways to deal with external stimuli. First, try to stay away from them. This doesn\u2019t mean to run away from them; it means not creating the conditions that lead to external stimuli. There is a saying: \u2018When you see something, you react to it.\u2019 Unenlightened beings tend to be aroused by what they see, hear, or smell. You might like pizza or bread. If you don\u2019t smell pizza or bread, you don\u2019t think about it much. However, if you actually smell the aroma of pizza or bread by accident, you feel a craving for them. So, it\u2019s better try to avoid external stimuli, especially if you\u2019re a beginning practitioner.<\/p>\n\n\n\n

But what if you happen to be interested in her and do talk to her? Third, observe your mind: to observe your mind means to maintain your peace of mind.<\/p>\n\n\n\n

Q<\/strong>: How do we maintain peace of mind?<\/p>\n\n\n\n

In vipa\u015byan\u0101 meditation, we observe our feelings to maintain peace of mind. The first thing that reacts to external stimuli is feeling. Feelings are one of the five aggregates. You should be aware when you feel likes and dislikes, happiness and unhappiness. You might feel a slight fever in your body or your breathing might change. Most of these feelings, if you become aware of them, automatically disappear.<\/p>\n\n\n\n

If you fail to maintain awareness of your feelings, they can turn into desires. It\u2019s like starting a fire with flint. Just as a spark occurs when you strike two pieces of flint together, when your sense bases (sad\u0101yatana) encounter external stimuli, a spark occurs. This is what we call vedan\u0101, the feeling. The spark of vedan\u0101 is ignited from your karma. When a spark occurs, if you have eliminated all the fuel, then the fire doesn\u2019t spread further. Likewise, if you become aware of a feeling, a sense of liking or disliking might occur, but it does not turn into a desire. A feeling occurs, then disappears automatically.<\/p>\n\n\n\n

However, if you forget to maintain awareness of your feelings, then they can turn into desire, as when a fire is fueled by inflammable materials. A feeling turns into a craving in the 12 links of dependent origination. There are two types of craving: craving and aversion. Liking something is a craving, and disliking something is aversion. Depending on the feeling, the feeling of like turns into a craving, and the feeling of dislike turns into aversion.<\/p>\n\n\n\n

However, if you sense the feeling early enough, it can be more easily controlled. However, if you fail to recognize it early on and lose control, the anger will keep growing even if you are aware of it. But if you notice your feelings, it begins growing more slowly. Just like a parabolic motion in physics, the speed of growth slows down. That\u2019s how our mind works.<\/p>\n\n\n\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

Page 1 of 3 1 2 3
\n

You ask, \u201cWhat can I do not to suffer?\u201d<\/p>\n\n\n\n

I say, \u201cDon\u2019t hate that person.\u201d<\/p>\n\n\n\n

While holding a fireball, you say, \u201cOh, it\u2019s hot.\u201d So, I tell you, \u201cDrop it.\u201d Why would I tell you to drop it if you say, \u201cIt\u2019s nice and toasty.\u201d I am telling you to drop it because you complain that it is hot.<\/p>\n\n\n\n

If you want to be happy, you should love, help, and understand others. Then you will have nothing to suffer from. You are suffering now because you are not loved. You suffer because you are not loved even though you want to be loved, and you don\u2019t receive help even though you want to receive help. In short, you suffer because things don\u2019t go the way you want them to go.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Then what can you do to be free from suffering? Should you force others to do what you want them to do? You can\u2019t make that happen, so you pray, \u201cLord Buddha, please help me.\u201d But even the Buddha can\u2019t do this for you.<\/p>\n\n\n\n

To be free from suffering, you just need to let go of your desire to make things go the way you want them to go. Instead of wanting to receive help, generate the mind to help others. Instead of wanting to be loved, love others first. When you understand others instead of wanting to be understood, your suffering will disappear. Isn\u2019t it easy?<\/p>\n\n\n\n

The reason why you do things backwards is because of old habits. For a non-smoker, not smoking is easier than smoking. But for a smoker, smoking is easier. Inherently, not smoking is much easier than smoking, because you don\u2019t need to do anything if you don\u2019t smoke. You don\u2019t need money or effort to buy cigarettes. But if you do smoke, a lot of work is needed. For instance, you need money to buy cigarettes, you need to go out and buy them, you need to take one out and light it, inhale it, remove the ash and clean up. So not smoking is much easier than smoking and it is better for your health. But when you are addicted to smoking, smoking is easier. It is because smoking has become a habit. In other words, you become addicted.<\/p>\n\n\n\n

In the same way, which is easier, getting angry or not getting angry? Not getting angry is easier. But you get angry because you are addicted to it.<\/p>\n\n\n\n

Which is easier, feeling happy or feeling unhappy? Feeling happy is easier. You can be happy if you want to. Because you will be happy when you love and understand others. Becoming happy is entirely up to you.<\/p>\n\n\n\n

We suffer because we desire to have our way with the other person. And the desire has become a habit. For we\u2019ve lived like that since we were born. It is the same as a smoker saying, \u201cI can\u2019t live without smoking\u201d when he or she is told to stop smoking.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

The Buddhadharma is very easy. Actually, you don\u2019t need to do anything special, but we think it is difficult because we are addicted to the three poisons of greed, anger, and ignorance, like those who are addicted to nicotine or opium. The Buddha says compassionately, \u201cSmoking is bad for your health,\u201d but I say,<\/p>\n\n\n\n

\u201cSmoking is bad in many ways.\u201d<\/p>\n\n\n\n

If you respond, \u201cI still want to smoke.\u201d<\/p>\n\n\n\n

Then, I say, \u201cReally? Go ahead and smoke and die before your time.\u201d<\/p>\n\n\n\n

I mean, if you want to smoke, go ahead and smoke. What can I do if you want to smoke? You might think, \u201cHow can a Buddhist monk speak like that?\u201d But what can I do if you want to smoke? Not smoking is good for your health, doesn\u2019t cost you any money, and allows you to keep your room clean, but if you insist on smoking, what can I do about it? If I force you to stop smoking, you will say it is a human rights violation or a privacy violation. So, I respect your human right and tell you, \u201cSmoke as you wish and die.\u201d (Sunim laughs)<\/p>\n\n\n\n

All the Buddhist sutras, including the Diamond Sutra, talk about common sense. It is the same as telling you to stop smoking if you say your throat hurts due to too much smoking, and telling you to eat less if you say you are suffering from indigestion due to too much eating. All the things the sutras say are things like these. But people say that they can\u2019t quit smoking. And the conversation goes like this:<\/p>\n\n\n\n

\u201cQuitting smoking is good.<\/p>\n\n\n\n

\u201cCan I smoke just a little?<\/p>\n\n\n\n

\u201cEven a little is not good.<\/p>\n\n\n\n

\u201cBut can I smoke just a little?<\/p>\n\n\n\n

\u201cIt is still bad for your health.<\/p>\n\n\n\n

The conversation drags on. It is the same with the Diamond Sutra, which says all it has to say in Chapter 1, but the audience doesn\u2019t understand, so the explanations stretch to Chapter 32. Do you understand?<\/p>\n\n\n\n

Q<\/strong>: Yes.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

P<\/strong>: To say that you should generate the mind to liberate all unenlightened beings means you should generate the mind to help others instead of wanting to receive help. You suffer because you think, \u201cMy husband doesn\u2019t understand me.\u201d This problem will be solved if you understand your husband. Instead of thinking, \u201cWhy doesn\u2019t the flower love me?\u201d you can love the flower. If you think, \u201cWow, the ocean is so beautiful,\u201d you\u2014not the ocean\u2014will feel good. If you think, \u201cWow, the mountain is so wonderful,\u201d you\u2014not the mountain\u2014will feel good.<\/p>\n\n\n\n

If you say, \u201cMy husband is great,\u201d you will feel good. As you are living with a great person, others will respect you, too. However, if you say, \u201cMy husband is worse than an animal,\u201d others will think like this:<\/p>\n\n\n\n

\u201cIt\u2019s funny. As she is living with a man who is worse than an animal, she must be far worse.\u201d<\/p>\n\n\n\n

It is like cutting off your nose to spite your face. You end up hurting yourself more. Most of us live like that. Honestly, I can speak more frankly but I am afraid all of you might leave if I do that, so I am toning down what I say. Today, you asked me this question so I am telling you honestly. But the Buddha always spoke straightforwardly.<\/p>\n\n\n\n

If someone asked, \u201cHow can I be free from suffering?\u201d<\/p>\n\n\n\n

He said, \u201cGenerate the mind to help others instead of wanting to receive help.\u201d<\/p>\n\n\n\n

He meant that you should generate the mind to liberate unenlightened beings instead of asking him to liberate you. What does it mean to liberate? It means that you should love, understand, and help the other person. Understand, love, and help your husband or wife or child. Generate such a mind right now. Then there will be nothing to suffer from.<\/p>\n\n\n\n

But most of you hate the other person and suffer, giving reasons like, \u201cHe doesn\u2019t love me,\u2019 \u2018He doesn\u2019t understand me,\u2019 or \u2018He doesn\u2019t help me.\u2019 In fact, you don\u2019t have to pray to anyone. You just need to change your perspective. The Buddha shows this by silently performing his daily activities in Chapter 1 of the Diamond Sutra. But the audience doesn\u2019t understand, so Subhuti asks a question. The Buddha gives an answer in one sentence. But they don\u2019t understand, so he adds explanations, which becomes the next chapter. They still don\u2019t understand, so the Buddha adds more explanations. And the Diamond Sutra<\/em> draws out.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Let me ask you again. If you like a flower, will the flower be happy or will you be happy?<\/p>\n\n\n\n

Q<\/strong>: I\u2019ll be happy.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

P<\/strong>: You are right. If you ask, \u201cLord Buddha, what should I do to be happy?\u201d The Buddha says, \u201cLove the flower.\u201d Is it right or wrong?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s right.<\/p>\n\n\n\n

P<\/strong>: Is it difficult or easy?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s easy.<\/p>\n\n\n\n

P<\/strong>: Do you need to make an effort to do it, or is it true?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s true.<\/p>\n\n\n\n

P<\/strong>: If you actually put this into practice, you will know. When you think: \u201cWow, this flower is beautiful,\u201d you will feel good. You will experience this principle right away. So, the Buddha says:<\/p>\n\n\n\n

\u201cCome and see for yourself.\u201d<\/p>\n\n\n\n

It means his teaching is such that anybody can come and see. You just need to open your eyes to see it and there is no secret hidden in his closed fists. You can\u2019t see it only because your eyes are closed. When you open your eyes, you can see it. But when you actually try to open your eyes, you will find that it is not easy. Why? Is it because opening your eyes is difficult? Or because you are addicted just as you are addicted to smoking?<\/p>\n\n\n\n

Q<\/strong>: Because I am addicted.<\/p>\n\n\n\n

P<\/strong>: You are right, you are addicted so it is difficult. Even if you can\u2019t do it well, you don\u2019t need to blame yourself. You just need to see yourself:<\/p>\n\n\n\n

\u201cI am addicted to smoking.\u201d<\/p>\n\n\n\n

\u201cHating has become a habit.<\/p>\n\n\n\n

\u201cGetting angry has become a habit.\u201d<\/p>\n\n\n\n

Out of habit, you hate, get angry, or complain that things are difficult without realizing it. You\u2019ve formed these habits and lived accordingly. You need to break such habits. If you know that some food is harmful to your health, you shouldn\u2019t eat it no matter how good it is.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Break away from the addicted life. Your addiction is not limited to one or two things. Being addicted to all kinds of things, including food, clothing, brand products, perfume, alcohol, smoking, cars, dwellings, people, appearances, and so forth, you live frantically so there is no end to it. Therefore, I\u2019m telling you to let go of your addictions. You can be free from suffering only when you let go of your addictions.<\/p>\n\n\n\n

Even if I tell you, \u201cCome to your senses,\u201d you say: \u201cSunim doesn\u2019t understand the ways of the world. He says these because he is not married.\u201d Therefore, I just answer your questions and don\u2019t interfere in your life. I talk only when you ask questions. Today, you asked me a question, so I am obliged to give you an answer. And such a foolish question becomes a topic for this Dharma Q&A.<\/p>\n\n\n\n

If there had been only smart people around the Buddha, he wouldn\u2019t have had to give teachings. The Diamond Sutra<\/em> came to exist because people didn\u2019t understand and continued to ask questions. If they had been awakened immediately after watching the Buddha performing his daily activities as shown in Chapter 1, the sutra wouldn\u2019t have existed. Owing to Subhuti\u2019s questions, many people can hear the teachings today.<\/p>\n\n\n\n

Q<\/strong>: Thank you. Now I understand.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n","post_title":"How Can I Generate The Mind To Liberate Unenlightened Beings When I\u2019m Not Happy Myself?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-can-i-generate-the-mind-to-liberate-unenlightened-beings-when-im-not-happy-myself","to_ping":"","pinged":"","post_modified":"2024-07-03 18:18:54","post_modified_gmt":"2024-07-03 23:18:54","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19738","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19735,"post_author":"40","post_date":"2024-07-09 18:02:09","post_date_gmt":"2024-07-09 23:02:09","post_content":"\n

<\/p>\n\n\n\n

Q<\/strong>: \u201cHow do we deal with external stimuli if we want to live without agony?\u201d<\/p>\n\n\n\n

P<\/strong>: There\u2019s a story in the scriptures. Somebody asked the Buddha:<\/p>\n\n\n\n

\u2018When a bhikkhu meets a woman and he feels a certain desire, what should he do?\u2019<\/p>\n\n\n\n

The Buddha spoke of three stages of conduct.<\/p>\n\n\n\n

\u2018Do not meet a woman.\u2019<\/p>\n\n\n\n

\u2018But what if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Do not talk to her.\u2019<\/p>\n\n\n\n

\u2018What if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Maintain peace of mind.\u2019<\/p>\n\n\n\n

There are three ways to deal with external stimuli. First, try to stay away from them. This doesn\u2019t mean to run away from them; it means not creating the conditions that lead to external stimuli. There is a saying: \u2018When you see something, you react to it.\u2019 Unenlightened beings tend to be aroused by what they see, hear, or smell. You might like pizza or bread. If you don\u2019t smell pizza or bread, you don\u2019t think about it much. However, if you actually smell the aroma of pizza or bread by accident, you feel a craving for them. So, it\u2019s better try to avoid external stimuli, especially if you\u2019re a beginning practitioner.<\/p>\n\n\n\n

But what if you happen to be interested in her and do talk to her? Third, observe your mind: to observe your mind means to maintain your peace of mind.<\/p>\n\n\n\n

Q<\/strong>: How do we maintain peace of mind?<\/p>\n\n\n\n

In vipa\u015byan\u0101 meditation, we observe our feelings to maintain peace of mind. The first thing that reacts to external stimuli is feeling. Feelings are one of the five aggregates. You should be aware when you feel likes and dislikes, happiness and unhappiness. You might feel a slight fever in your body or your breathing might change. Most of these feelings, if you become aware of them, automatically disappear.<\/p>\n\n\n\n

If you fail to maintain awareness of your feelings, they can turn into desires. It\u2019s like starting a fire with flint. Just as a spark occurs when you strike two pieces of flint together, when your sense bases (sad\u0101yatana) encounter external stimuli, a spark occurs. This is what we call vedan\u0101, the feeling. The spark of vedan\u0101 is ignited from your karma. When a spark occurs, if you have eliminated all the fuel, then the fire doesn\u2019t spread further. Likewise, if you become aware of a feeling, a sense of liking or disliking might occur, but it does not turn into a desire. A feeling occurs, then disappears automatically.<\/p>\n\n\n\n

However, if you forget to maintain awareness of your feelings, then they can turn into desire, as when a fire is fueled by inflammable materials. A feeling turns into a craving in the 12 links of dependent origination. There are two types of craving: craving and aversion. Liking something is a craving, and disliking something is aversion. Depending on the feeling, the feeling of like turns into a craving, and the feeling of dislike turns into aversion.<\/p>\n\n\n\n

However, if you sense the feeling early enough, it can be more easily controlled. However, if you fail to recognize it early on and lose control, the anger will keep growing even if you are aware of it. But if you notice your feelings, it begins growing more slowly. Just like a parabolic motion in physics, the speed of growth slows down. That\u2019s how our mind works.<\/p>\n\n\n\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

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I tell you, \u201cWhy are you suffering? You are suffering because you hate someone.\u201d<\/p>\n\n\n\n

You ask, \u201cWhat can I do not to suffer?\u201d<\/p>\n\n\n\n

I say, \u201cDon\u2019t hate that person.\u201d<\/p>\n\n\n\n

While holding a fireball, you say, \u201cOh, it\u2019s hot.\u201d So, I tell you, \u201cDrop it.\u201d Why would I tell you to drop it if you say, \u201cIt\u2019s nice and toasty.\u201d I am telling you to drop it because you complain that it is hot.<\/p>\n\n\n\n

If you want to be happy, you should love, help, and understand others. Then you will have nothing to suffer from. You are suffering now because you are not loved. You suffer because you are not loved even though you want to be loved, and you don\u2019t receive help even though you want to receive help. In short, you suffer because things don\u2019t go the way you want them to go.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Then what can you do to be free from suffering? Should you force others to do what you want them to do? You can\u2019t make that happen, so you pray, \u201cLord Buddha, please help me.\u201d But even the Buddha can\u2019t do this for you.<\/p>\n\n\n\n

To be free from suffering, you just need to let go of your desire to make things go the way you want them to go. Instead of wanting to receive help, generate the mind to help others. Instead of wanting to be loved, love others first. When you understand others instead of wanting to be understood, your suffering will disappear. Isn\u2019t it easy?<\/p>\n\n\n\n

The reason why you do things backwards is because of old habits. For a non-smoker, not smoking is easier than smoking. But for a smoker, smoking is easier. Inherently, not smoking is much easier than smoking, because you don\u2019t need to do anything if you don\u2019t smoke. You don\u2019t need money or effort to buy cigarettes. But if you do smoke, a lot of work is needed. For instance, you need money to buy cigarettes, you need to go out and buy them, you need to take one out and light it, inhale it, remove the ash and clean up. So not smoking is much easier than smoking and it is better for your health. But when you are addicted to smoking, smoking is easier. It is because smoking has become a habit. In other words, you become addicted.<\/p>\n\n\n\n

In the same way, which is easier, getting angry or not getting angry? Not getting angry is easier. But you get angry because you are addicted to it.<\/p>\n\n\n\n

Which is easier, feeling happy or feeling unhappy? Feeling happy is easier. You can be happy if you want to. Because you will be happy when you love and understand others. Becoming happy is entirely up to you.<\/p>\n\n\n\n

We suffer because we desire to have our way with the other person. And the desire has become a habit. For we\u2019ve lived like that since we were born. It is the same as a smoker saying, \u201cI can\u2019t live without smoking\u201d when he or she is told to stop smoking.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

The Buddhadharma is very easy. Actually, you don\u2019t need to do anything special, but we think it is difficult because we are addicted to the three poisons of greed, anger, and ignorance, like those who are addicted to nicotine or opium. The Buddha says compassionately, \u201cSmoking is bad for your health,\u201d but I say,<\/p>\n\n\n\n

\u201cSmoking is bad in many ways.\u201d<\/p>\n\n\n\n

If you respond, \u201cI still want to smoke.\u201d<\/p>\n\n\n\n

Then, I say, \u201cReally? Go ahead and smoke and die before your time.\u201d<\/p>\n\n\n\n

I mean, if you want to smoke, go ahead and smoke. What can I do if you want to smoke? You might think, \u201cHow can a Buddhist monk speak like that?\u201d But what can I do if you want to smoke? Not smoking is good for your health, doesn\u2019t cost you any money, and allows you to keep your room clean, but if you insist on smoking, what can I do about it? If I force you to stop smoking, you will say it is a human rights violation or a privacy violation. So, I respect your human right and tell you, \u201cSmoke as you wish and die.\u201d (Sunim laughs)<\/p>\n\n\n\n

All the Buddhist sutras, including the Diamond Sutra, talk about common sense. It is the same as telling you to stop smoking if you say your throat hurts due to too much smoking, and telling you to eat less if you say you are suffering from indigestion due to too much eating. All the things the sutras say are things like these. But people say that they can\u2019t quit smoking. And the conversation goes like this:<\/p>\n\n\n\n

\u201cQuitting smoking is good.<\/p>\n\n\n\n

\u201cCan I smoke just a little?<\/p>\n\n\n\n

\u201cEven a little is not good.<\/p>\n\n\n\n

\u201cBut can I smoke just a little?<\/p>\n\n\n\n

\u201cIt is still bad for your health.<\/p>\n\n\n\n

The conversation drags on. It is the same with the Diamond Sutra, which says all it has to say in Chapter 1, but the audience doesn\u2019t understand, so the explanations stretch to Chapter 32. Do you understand?<\/p>\n\n\n\n

Q<\/strong>: Yes.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

P<\/strong>: To say that you should generate the mind to liberate all unenlightened beings means you should generate the mind to help others instead of wanting to receive help. You suffer because you think, \u201cMy husband doesn\u2019t understand me.\u201d This problem will be solved if you understand your husband. Instead of thinking, \u201cWhy doesn\u2019t the flower love me?\u201d you can love the flower. If you think, \u201cWow, the ocean is so beautiful,\u201d you\u2014not the ocean\u2014will feel good. If you think, \u201cWow, the mountain is so wonderful,\u201d you\u2014not the mountain\u2014will feel good.<\/p>\n\n\n\n

If you say, \u201cMy husband is great,\u201d you will feel good. As you are living with a great person, others will respect you, too. However, if you say, \u201cMy husband is worse than an animal,\u201d others will think like this:<\/p>\n\n\n\n

\u201cIt\u2019s funny. As she is living with a man who is worse than an animal, she must be far worse.\u201d<\/p>\n\n\n\n

It is like cutting off your nose to spite your face. You end up hurting yourself more. Most of us live like that. Honestly, I can speak more frankly but I am afraid all of you might leave if I do that, so I am toning down what I say. Today, you asked me this question so I am telling you honestly. But the Buddha always spoke straightforwardly.<\/p>\n\n\n\n

If someone asked, \u201cHow can I be free from suffering?\u201d<\/p>\n\n\n\n

He said, \u201cGenerate the mind to help others instead of wanting to receive help.\u201d<\/p>\n\n\n\n

He meant that you should generate the mind to liberate unenlightened beings instead of asking him to liberate you. What does it mean to liberate? It means that you should love, understand, and help the other person. Understand, love, and help your husband or wife or child. Generate such a mind right now. Then there will be nothing to suffer from.<\/p>\n\n\n\n

But most of you hate the other person and suffer, giving reasons like, \u201cHe doesn\u2019t love me,\u2019 \u2018He doesn\u2019t understand me,\u2019 or \u2018He doesn\u2019t help me.\u2019 In fact, you don\u2019t have to pray to anyone. You just need to change your perspective. The Buddha shows this by silently performing his daily activities in Chapter 1 of the Diamond Sutra. But the audience doesn\u2019t understand, so Subhuti asks a question. The Buddha gives an answer in one sentence. But they don\u2019t understand, so he adds explanations, which becomes the next chapter. They still don\u2019t understand, so the Buddha adds more explanations. And the Diamond Sutra<\/em> draws out.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Let me ask you again. If you like a flower, will the flower be happy or will you be happy?<\/p>\n\n\n\n

Q<\/strong>: I\u2019ll be happy.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

P<\/strong>: You are right. If you ask, \u201cLord Buddha, what should I do to be happy?\u201d The Buddha says, \u201cLove the flower.\u201d Is it right or wrong?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s right.<\/p>\n\n\n\n

P<\/strong>: Is it difficult or easy?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s easy.<\/p>\n\n\n\n

P<\/strong>: Do you need to make an effort to do it, or is it true?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s true.<\/p>\n\n\n\n

P<\/strong>: If you actually put this into practice, you will know. When you think: \u201cWow, this flower is beautiful,\u201d you will feel good. You will experience this principle right away. So, the Buddha says:<\/p>\n\n\n\n

\u201cCome and see for yourself.\u201d<\/p>\n\n\n\n

It means his teaching is such that anybody can come and see. You just need to open your eyes to see it and there is no secret hidden in his closed fists. You can\u2019t see it only because your eyes are closed. When you open your eyes, you can see it. But when you actually try to open your eyes, you will find that it is not easy. Why? Is it because opening your eyes is difficult? Or because you are addicted just as you are addicted to smoking?<\/p>\n\n\n\n

Q<\/strong>: Because I am addicted.<\/p>\n\n\n\n

P<\/strong>: You are right, you are addicted so it is difficult. Even if you can\u2019t do it well, you don\u2019t need to blame yourself. You just need to see yourself:<\/p>\n\n\n\n

\u201cI am addicted to smoking.\u201d<\/p>\n\n\n\n

\u201cHating has become a habit.<\/p>\n\n\n\n

\u201cGetting angry has become a habit.\u201d<\/p>\n\n\n\n

Out of habit, you hate, get angry, or complain that things are difficult without realizing it. You\u2019ve formed these habits and lived accordingly. You need to break such habits. If you know that some food is harmful to your health, you shouldn\u2019t eat it no matter how good it is.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Break away from the addicted life. Your addiction is not limited to one or two things. Being addicted to all kinds of things, including food, clothing, brand products, perfume, alcohol, smoking, cars, dwellings, people, appearances, and so forth, you live frantically so there is no end to it. Therefore, I\u2019m telling you to let go of your addictions. You can be free from suffering only when you let go of your addictions.<\/p>\n\n\n\n

Even if I tell you, \u201cCome to your senses,\u201d you say: \u201cSunim doesn\u2019t understand the ways of the world. He says these because he is not married.\u201d Therefore, I just answer your questions and don\u2019t interfere in your life. I talk only when you ask questions. Today, you asked me a question, so I am obliged to give you an answer. And such a foolish question becomes a topic for this Dharma Q&A.<\/p>\n\n\n\n

If there had been only smart people around the Buddha, he wouldn\u2019t have had to give teachings. The Diamond Sutra<\/em> came to exist because people didn\u2019t understand and continued to ask questions. If they had been awakened immediately after watching the Buddha performing his daily activities as shown in Chapter 1, the sutra wouldn\u2019t have existed. Owing to Subhuti\u2019s questions, many people can hear the teachings today.<\/p>\n\n\n\n

Q<\/strong>: Thank you. Now I understand.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n","post_title":"How Can I Generate The Mind To Liberate Unenlightened Beings When I\u2019m Not Happy Myself?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-can-i-generate-the-mind-to-liberate-unenlightened-beings-when-im-not-happy-myself","to_ping":"","pinged":"","post_modified":"2024-07-03 18:18:54","post_modified_gmt":"2024-07-03 23:18:54","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19738","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19735,"post_author":"40","post_date":"2024-07-09 18:02:09","post_date_gmt":"2024-07-09 23:02:09","post_content":"\n

<\/p>\n\n\n\n

Q<\/strong>: \u201cHow do we deal with external stimuli if we want to live without agony?\u201d<\/p>\n\n\n\n

P<\/strong>: There\u2019s a story in the scriptures. Somebody asked the Buddha:<\/p>\n\n\n\n

\u2018When a bhikkhu meets a woman and he feels a certain desire, what should he do?\u2019<\/p>\n\n\n\n

The Buddha spoke of three stages of conduct.<\/p>\n\n\n\n

\u2018Do not meet a woman.\u2019<\/p>\n\n\n\n

\u2018But what if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Do not talk to her.\u2019<\/p>\n\n\n\n

\u2018What if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Maintain peace of mind.\u2019<\/p>\n\n\n\n

There are three ways to deal with external stimuli. First, try to stay away from them. This doesn\u2019t mean to run away from them; it means not creating the conditions that lead to external stimuli. There is a saying: \u2018When you see something, you react to it.\u2019 Unenlightened beings tend to be aroused by what they see, hear, or smell. You might like pizza or bread. If you don\u2019t smell pizza or bread, you don\u2019t think about it much. However, if you actually smell the aroma of pizza or bread by accident, you feel a craving for them. So, it\u2019s better try to avoid external stimuli, especially if you\u2019re a beginning practitioner.<\/p>\n\n\n\n

But what if you happen to be interested in her and do talk to her? Third, observe your mind: to observe your mind means to maintain your peace of mind.<\/p>\n\n\n\n

Q<\/strong>: How do we maintain peace of mind?<\/p>\n\n\n\n

In vipa\u015byan\u0101 meditation, we observe our feelings to maintain peace of mind. The first thing that reacts to external stimuli is feeling. Feelings are one of the five aggregates. You should be aware when you feel likes and dislikes, happiness and unhappiness. You might feel a slight fever in your body or your breathing might change. Most of these feelings, if you become aware of them, automatically disappear.<\/p>\n\n\n\n

If you fail to maintain awareness of your feelings, they can turn into desires. It\u2019s like starting a fire with flint. Just as a spark occurs when you strike two pieces of flint together, when your sense bases (sad\u0101yatana) encounter external stimuli, a spark occurs. This is what we call vedan\u0101, the feeling. The spark of vedan\u0101 is ignited from your karma. When a spark occurs, if you have eliminated all the fuel, then the fire doesn\u2019t spread further. Likewise, if you become aware of a feeling, a sense of liking or disliking might occur, but it does not turn into a desire. A feeling occurs, then disappears automatically.<\/p>\n\n\n\n

However, if you forget to maintain awareness of your feelings, then they can turn into desire, as when a fire is fueled by inflammable materials. A feeling turns into a craving in the 12 links of dependent origination. There are two types of craving: craving and aversion. Liking something is a craving, and disliking something is aversion. Depending on the feeling, the feeling of like turns into a craving, and the feeling of dislike turns into aversion.<\/p>\n\n\n\n

However, if you sense the feeling early enough, it can be more easily controlled. However, if you fail to recognize it early on and lose control, the anger will keep growing even if you are aware of it. But if you notice your feelings, it begins growing more slowly. Just like a parabolic motion in physics, the speed of growth slows down. That\u2019s how our mind works.<\/p>\n\n\n\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

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\n

You say, \u201cI\u2019m suffering.\u201d<\/p>\n\n\n\n

I tell you, \u201cWhy are you suffering? You are suffering because you hate someone.\u201d<\/p>\n\n\n\n

You ask, \u201cWhat can I do not to suffer?\u201d<\/p>\n\n\n\n

I say, \u201cDon\u2019t hate that person.\u201d<\/p>\n\n\n\n

While holding a fireball, you say, \u201cOh, it\u2019s hot.\u201d So, I tell you, \u201cDrop it.\u201d Why would I tell you to drop it if you say, \u201cIt\u2019s nice and toasty.\u201d I am telling you to drop it because you complain that it is hot.<\/p>\n\n\n\n

If you want to be happy, you should love, help, and understand others. Then you will have nothing to suffer from. You are suffering now because you are not loved. You suffer because you are not loved even though you want to be loved, and you don\u2019t receive help even though you want to receive help. In short, you suffer because things don\u2019t go the way you want them to go.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Then what can you do to be free from suffering? Should you force others to do what you want them to do? You can\u2019t make that happen, so you pray, \u201cLord Buddha, please help me.\u201d But even the Buddha can\u2019t do this for you.<\/p>\n\n\n\n

To be free from suffering, you just need to let go of your desire to make things go the way you want them to go. Instead of wanting to receive help, generate the mind to help others. Instead of wanting to be loved, love others first. When you understand others instead of wanting to be understood, your suffering will disappear. Isn\u2019t it easy?<\/p>\n\n\n\n

The reason why you do things backwards is because of old habits. For a non-smoker, not smoking is easier than smoking. But for a smoker, smoking is easier. Inherently, not smoking is much easier than smoking, because you don\u2019t need to do anything if you don\u2019t smoke. You don\u2019t need money or effort to buy cigarettes. But if you do smoke, a lot of work is needed. For instance, you need money to buy cigarettes, you need to go out and buy them, you need to take one out and light it, inhale it, remove the ash and clean up. So not smoking is much easier than smoking and it is better for your health. But when you are addicted to smoking, smoking is easier. It is because smoking has become a habit. In other words, you become addicted.<\/p>\n\n\n\n

In the same way, which is easier, getting angry or not getting angry? Not getting angry is easier. But you get angry because you are addicted to it.<\/p>\n\n\n\n

Which is easier, feeling happy or feeling unhappy? Feeling happy is easier. You can be happy if you want to. Because you will be happy when you love and understand others. Becoming happy is entirely up to you.<\/p>\n\n\n\n

We suffer because we desire to have our way with the other person. And the desire has become a habit. For we\u2019ve lived like that since we were born. It is the same as a smoker saying, \u201cI can\u2019t live without smoking\u201d when he or she is told to stop smoking.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

The Buddhadharma is very easy. Actually, you don\u2019t need to do anything special, but we think it is difficult because we are addicted to the three poisons of greed, anger, and ignorance, like those who are addicted to nicotine or opium. The Buddha says compassionately, \u201cSmoking is bad for your health,\u201d but I say,<\/p>\n\n\n\n

\u201cSmoking is bad in many ways.\u201d<\/p>\n\n\n\n

If you respond, \u201cI still want to smoke.\u201d<\/p>\n\n\n\n

Then, I say, \u201cReally? Go ahead and smoke and die before your time.\u201d<\/p>\n\n\n\n

I mean, if you want to smoke, go ahead and smoke. What can I do if you want to smoke? You might think, \u201cHow can a Buddhist monk speak like that?\u201d But what can I do if you want to smoke? Not smoking is good for your health, doesn\u2019t cost you any money, and allows you to keep your room clean, but if you insist on smoking, what can I do about it? If I force you to stop smoking, you will say it is a human rights violation or a privacy violation. So, I respect your human right and tell you, \u201cSmoke as you wish and die.\u201d (Sunim laughs)<\/p>\n\n\n\n

All the Buddhist sutras, including the Diamond Sutra, talk about common sense. It is the same as telling you to stop smoking if you say your throat hurts due to too much smoking, and telling you to eat less if you say you are suffering from indigestion due to too much eating. All the things the sutras say are things like these. But people say that they can\u2019t quit smoking. And the conversation goes like this:<\/p>\n\n\n\n

\u201cQuitting smoking is good.<\/p>\n\n\n\n

\u201cCan I smoke just a little?<\/p>\n\n\n\n

\u201cEven a little is not good.<\/p>\n\n\n\n

\u201cBut can I smoke just a little?<\/p>\n\n\n\n

\u201cIt is still bad for your health.<\/p>\n\n\n\n

The conversation drags on. It is the same with the Diamond Sutra, which says all it has to say in Chapter 1, but the audience doesn\u2019t understand, so the explanations stretch to Chapter 32. Do you understand?<\/p>\n\n\n\n

Q<\/strong>: Yes.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

P<\/strong>: To say that you should generate the mind to liberate all unenlightened beings means you should generate the mind to help others instead of wanting to receive help. You suffer because you think, \u201cMy husband doesn\u2019t understand me.\u201d This problem will be solved if you understand your husband. Instead of thinking, \u201cWhy doesn\u2019t the flower love me?\u201d you can love the flower. If you think, \u201cWow, the ocean is so beautiful,\u201d you\u2014not the ocean\u2014will feel good. If you think, \u201cWow, the mountain is so wonderful,\u201d you\u2014not the mountain\u2014will feel good.<\/p>\n\n\n\n

If you say, \u201cMy husband is great,\u201d you will feel good. As you are living with a great person, others will respect you, too. However, if you say, \u201cMy husband is worse than an animal,\u201d others will think like this:<\/p>\n\n\n\n

\u201cIt\u2019s funny. As she is living with a man who is worse than an animal, she must be far worse.\u201d<\/p>\n\n\n\n

It is like cutting off your nose to spite your face. You end up hurting yourself more. Most of us live like that. Honestly, I can speak more frankly but I am afraid all of you might leave if I do that, so I am toning down what I say. Today, you asked me this question so I am telling you honestly. But the Buddha always spoke straightforwardly.<\/p>\n\n\n\n

If someone asked, \u201cHow can I be free from suffering?\u201d<\/p>\n\n\n\n

He said, \u201cGenerate the mind to help others instead of wanting to receive help.\u201d<\/p>\n\n\n\n

He meant that you should generate the mind to liberate unenlightened beings instead of asking him to liberate you. What does it mean to liberate? It means that you should love, understand, and help the other person. Understand, love, and help your husband or wife or child. Generate such a mind right now. Then there will be nothing to suffer from.<\/p>\n\n\n\n

But most of you hate the other person and suffer, giving reasons like, \u201cHe doesn\u2019t love me,\u2019 \u2018He doesn\u2019t understand me,\u2019 or \u2018He doesn\u2019t help me.\u2019 In fact, you don\u2019t have to pray to anyone. You just need to change your perspective. The Buddha shows this by silently performing his daily activities in Chapter 1 of the Diamond Sutra. But the audience doesn\u2019t understand, so Subhuti asks a question. The Buddha gives an answer in one sentence. But they don\u2019t understand, so he adds explanations, which becomes the next chapter. They still don\u2019t understand, so the Buddha adds more explanations. And the Diamond Sutra<\/em> draws out.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Let me ask you again. If you like a flower, will the flower be happy or will you be happy?<\/p>\n\n\n\n

Q<\/strong>: I\u2019ll be happy.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

P<\/strong>: You are right. If you ask, \u201cLord Buddha, what should I do to be happy?\u201d The Buddha says, \u201cLove the flower.\u201d Is it right or wrong?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s right.<\/p>\n\n\n\n

P<\/strong>: Is it difficult or easy?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s easy.<\/p>\n\n\n\n

P<\/strong>: Do you need to make an effort to do it, or is it true?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s true.<\/p>\n\n\n\n

P<\/strong>: If you actually put this into practice, you will know. When you think: \u201cWow, this flower is beautiful,\u201d you will feel good. You will experience this principle right away. So, the Buddha says:<\/p>\n\n\n\n

\u201cCome and see for yourself.\u201d<\/p>\n\n\n\n

It means his teaching is such that anybody can come and see. You just need to open your eyes to see it and there is no secret hidden in his closed fists. You can\u2019t see it only because your eyes are closed. When you open your eyes, you can see it. But when you actually try to open your eyes, you will find that it is not easy. Why? Is it because opening your eyes is difficult? Or because you are addicted just as you are addicted to smoking?<\/p>\n\n\n\n

Q<\/strong>: Because I am addicted.<\/p>\n\n\n\n

P<\/strong>: You are right, you are addicted so it is difficult. Even if you can\u2019t do it well, you don\u2019t need to blame yourself. You just need to see yourself:<\/p>\n\n\n\n

\u201cI am addicted to smoking.\u201d<\/p>\n\n\n\n

\u201cHating has become a habit.<\/p>\n\n\n\n

\u201cGetting angry has become a habit.\u201d<\/p>\n\n\n\n

Out of habit, you hate, get angry, or complain that things are difficult without realizing it. You\u2019ve formed these habits and lived accordingly. You need to break such habits. If you know that some food is harmful to your health, you shouldn\u2019t eat it no matter how good it is.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Break away from the addicted life. Your addiction is not limited to one or two things. Being addicted to all kinds of things, including food, clothing, brand products, perfume, alcohol, smoking, cars, dwellings, people, appearances, and so forth, you live frantically so there is no end to it. Therefore, I\u2019m telling you to let go of your addictions. You can be free from suffering only when you let go of your addictions.<\/p>\n\n\n\n

Even if I tell you, \u201cCome to your senses,\u201d you say: \u201cSunim doesn\u2019t understand the ways of the world. He says these because he is not married.\u201d Therefore, I just answer your questions and don\u2019t interfere in your life. I talk only when you ask questions. Today, you asked me a question, so I am obliged to give you an answer. And such a foolish question becomes a topic for this Dharma Q&A.<\/p>\n\n\n\n

If there had been only smart people around the Buddha, he wouldn\u2019t have had to give teachings. The Diamond Sutra<\/em> came to exist because people didn\u2019t understand and continued to ask questions. If they had been awakened immediately after watching the Buddha performing his daily activities as shown in Chapter 1, the sutra wouldn\u2019t have existed. Owing to Subhuti\u2019s questions, many people can hear the teachings today.<\/p>\n\n\n\n

Q<\/strong>: Thank you. Now I understand.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n","post_title":"How Can I Generate The Mind To Liberate Unenlightened Beings When I\u2019m Not Happy Myself?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-can-i-generate-the-mind-to-liberate-unenlightened-beings-when-im-not-happy-myself","to_ping":"","pinged":"","post_modified":"2024-07-03 18:18:54","post_modified_gmt":"2024-07-03 23:18:54","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19738","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19735,"post_author":"40","post_date":"2024-07-09 18:02:09","post_date_gmt":"2024-07-09 23:02:09","post_content":"\n

<\/p>\n\n\n\n

Q<\/strong>: \u201cHow do we deal with external stimuli if we want to live without agony?\u201d<\/p>\n\n\n\n

P<\/strong>: There\u2019s a story in the scriptures. Somebody asked the Buddha:<\/p>\n\n\n\n

\u2018When a bhikkhu meets a woman and he feels a certain desire, what should he do?\u2019<\/p>\n\n\n\n

The Buddha spoke of three stages of conduct.<\/p>\n\n\n\n

\u2018Do not meet a woman.\u2019<\/p>\n\n\n\n

\u2018But what if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Do not talk to her.\u2019<\/p>\n\n\n\n

\u2018What if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Maintain peace of mind.\u2019<\/p>\n\n\n\n

There are three ways to deal with external stimuli. First, try to stay away from them. This doesn\u2019t mean to run away from them; it means not creating the conditions that lead to external stimuli. There is a saying: \u2018When you see something, you react to it.\u2019 Unenlightened beings tend to be aroused by what they see, hear, or smell. You might like pizza or bread. If you don\u2019t smell pizza or bread, you don\u2019t think about it much. However, if you actually smell the aroma of pizza or bread by accident, you feel a craving for them. So, it\u2019s better try to avoid external stimuli, especially if you\u2019re a beginning practitioner.<\/p>\n\n\n\n

But what if you happen to be interested in her and do talk to her? Third, observe your mind: to observe your mind means to maintain your peace of mind.<\/p>\n\n\n\n

Q<\/strong>: How do we maintain peace of mind?<\/p>\n\n\n\n

In vipa\u015byan\u0101 meditation, we observe our feelings to maintain peace of mind. The first thing that reacts to external stimuli is feeling. Feelings are one of the five aggregates. You should be aware when you feel likes and dislikes, happiness and unhappiness. You might feel a slight fever in your body or your breathing might change. Most of these feelings, if you become aware of them, automatically disappear.<\/p>\n\n\n\n

If you fail to maintain awareness of your feelings, they can turn into desires. It\u2019s like starting a fire with flint. Just as a spark occurs when you strike two pieces of flint together, when your sense bases (sad\u0101yatana) encounter external stimuli, a spark occurs. This is what we call vedan\u0101, the feeling. The spark of vedan\u0101 is ignited from your karma. When a spark occurs, if you have eliminated all the fuel, then the fire doesn\u2019t spread further. Likewise, if you become aware of a feeling, a sense of liking or disliking might occur, but it does not turn into a desire. A feeling occurs, then disappears automatically.<\/p>\n\n\n\n

However, if you forget to maintain awareness of your feelings, then they can turn into desire, as when a fire is fueled by inflammable materials. A feeling turns into a craving in the 12 links of dependent origination. There are two types of craving: craving and aversion. Liking something is a craving, and disliking something is aversion. Depending on the feeling, the feeling of like turns into a craving, and the feeling of dislike turns into aversion.<\/p>\n\n\n\n

However, if you sense the feeling early enough, it can be more easily controlled. However, if you fail to recognize it early on and lose control, the anger will keep growing even if you are aware of it. But if you notice your feelings, it begins growing more slowly. Just like a parabolic motion in physics, the speed of growth slows down. That\u2019s how our mind works.<\/p>\n\n\n\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

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On the other hand, to love someone is entirely up to you, so you don\u2019t need to pray to anyone. When you love someone, you feel happy. If you don\u2019t want to be happy, go ahead and hate others. The Buddha doesn\u2019t teach us morality like \u201cLove others,\u201d or \u201cDon\u2019t hate others.\u201d He just teaches, \u201cIf you want to be happy, love others.\u201d If you want to suffer, hate others. He doesn\u2019t talk about ethics like \u201cTo hate is bad\u201d or \u201cTo love is good.\u201d<\/p>\n\n\n\n

You say, \u201cI\u2019m suffering.\u201d<\/p>\n\n\n\n

I tell you, \u201cWhy are you suffering? You are suffering because you hate someone.\u201d<\/p>\n\n\n\n

You ask, \u201cWhat can I do not to suffer?\u201d<\/p>\n\n\n\n

I say, \u201cDon\u2019t hate that person.\u201d<\/p>\n\n\n\n

While holding a fireball, you say, \u201cOh, it\u2019s hot.\u201d So, I tell you, \u201cDrop it.\u201d Why would I tell you to drop it if you say, \u201cIt\u2019s nice and toasty.\u201d I am telling you to drop it because you complain that it is hot.<\/p>\n\n\n\n

If you want to be happy, you should love, help, and understand others. Then you will have nothing to suffer from. You are suffering now because you are not loved. You suffer because you are not loved even though you want to be loved, and you don\u2019t receive help even though you want to receive help. In short, you suffer because things don\u2019t go the way you want them to go.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Then what can you do to be free from suffering? Should you force others to do what you want them to do? You can\u2019t make that happen, so you pray, \u201cLord Buddha, please help me.\u201d But even the Buddha can\u2019t do this for you.<\/p>\n\n\n\n

To be free from suffering, you just need to let go of your desire to make things go the way you want them to go. Instead of wanting to receive help, generate the mind to help others. Instead of wanting to be loved, love others first. When you understand others instead of wanting to be understood, your suffering will disappear. Isn\u2019t it easy?<\/p>\n\n\n\n

The reason why you do things backwards is because of old habits. For a non-smoker, not smoking is easier than smoking. But for a smoker, smoking is easier. Inherently, not smoking is much easier than smoking, because you don\u2019t need to do anything if you don\u2019t smoke. You don\u2019t need money or effort to buy cigarettes. But if you do smoke, a lot of work is needed. For instance, you need money to buy cigarettes, you need to go out and buy them, you need to take one out and light it, inhale it, remove the ash and clean up. So not smoking is much easier than smoking and it is better for your health. But when you are addicted to smoking, smoking is easier. It is because smoking has become a habit. In other words, you become addicted.<\/p>\n\n\n\n

In the same way, which is easier, getting angry or not getting angry? Not getting angry is easier. But you get angry because you are addicted to it.<\/p>\n\n\n\n

Which is easier, feeling happy or feeling unhappy? Feeling happy is easier. You can be happy if you want to. Because you will be happy when you love and understand others. Becoming happy is entirely up to you.<\/p>\n\n\n\n

We suffer because we desire to have our way with the other person. And the desire has become a habit. For we\u2019ve lived like that since we were born. It is the same as a smoker saying, \u201cI can\u2019t live without smoking\u201d when he or she is told to stop smoking.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

The Buddhadharma is very easy. Actually, you don\u2019t need to do anything special, but we think it is difficult because we are addicted to the three poisons of greed, anger, and ignorance, like those who are addicted to nicotine or opium. The Buddha says compassionately, \u201cSmoking is bad for your health,\u201d but I say,<\/p>\n\n\n\n

\u201cSmoking is bad in many ways.\u201d<\/p>\n\n\n\n

If you respond, \u201cI still want to smoke.\u201d<\/p>\n\n\n\n

Then, I say, \u201cReally? Go ahead and smoke and die before your time.\u201d<\/p>\n\n\n\n

I mean, if you want to smoke, go ahead and smoke. What can I do if you want to smoke? You might think, \u201cHow can a Buddhist monk speak like that?\u201d But what can I do if you want to smoke? Not smoking is good for your health, doesn\u2019t cost you any money, and allows you to keep your room clean, but if you insist on smoking, what can I do about it? If I force you to stop smoking, you will say it is a human rights violation or a privacy violation. So, I respect your human right and tell you, \u201cSmoke as you wish and die.\u201d (Sunim laughs)<\/p>\n\n\n\n

All the Buddhist sutras, including the Diamond Sutra, talk about common sense. It is the same as telling you to stop smoking if you say your throat hurts due to too much smoking, and telling you to eat less if you say you are suffering from indigestion due to too much eating. All the things the sutras say are things like these. But people say that they can\u2019t quit smoking. And the conversation goes like this:<\/p>\n\n\n\n

\u201cQuitting smoking is good.<\/p>\n\n\n\n

\u201cCan I smoke just a little?<\/p>\n\n\n\n

\u201cEven a little is not good.<\/p>\n\n\n\n

\u201cBut can I smoke just a little?<\/p>\n\n\n\n

\u201cIt is still bad for your health.<\/p>\n\n\n\n

The conversation drags on. It is the same with the Diamond Sutra, which says all it has to say in Chapter 1, but the audience doesn\u2019t understand, so the explanations stretch to Chapter 32. Do you understand?<\/p>\n\n\n\n

Q<\/strong>: Yes.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

P<\/strong>: To say that you should generate the mind to liberate all unenlightened beings means you should generate the mind to help others instead of wanting to receive help. You suffer because you think, \u201cMy husband doesn\u2019t understand me.\u201d This problem will be solved if you understand your husband. Instead of thinking, \u201cWhy doesn\u2019t the flower love me?\u201d you can love the flower. If you think, \u201cWow, the ocean is so beautiful,\u201d you\u2014not the ocean\u2014will feel good. If you think, \u201cWow, the mountain is so wonderful,\u201d you\u2014not the mountain\u2014will feel good.<\/p>\n\n\n\n

If you say, \u201cMy husband is great,\u201d you will feel good. As you are living with a great person, others will respect you, too. However, if you say, \u201cMy husband is worse than an animal,\u201d others will think like this:<\/p>\n\n\n\n

\u201cIt\u2019s funny. As she is living with a man who is worse than an animal, she must be far worse.\u201d<\/p>\n\n\n\n

It is like cutting off your nose to spite your face. You end up hurting yourself more. Most of us live like that. Honestly, I can speak more frankly but I am afraid all of you might leave if I do that, so I am toning down what I say. Today, you asked me this question so I am telling you honestly. But the Buddha always spoke straightforwardly.<\/p>\n\n\n\n

If someone asked, \u201cHow can I be free from suffering?\u201d<\/p>\n\n\n\n

He said, \u201cGenerate the mind to help others instead of wanting to receive help.\u201d<\/p>\n\n\n\n

He meant that you should generate the mind to liberate unenlightened beings instead of asking him to liberate you. What does it mean to liberate? It means that you should love, understand, and help the other person. Understand, love, and help your husband or wife or child. Generate such a mind right now. Then there will be nothing to suffer from.<\/p>\n\n\n\n

But most of you hate the other person and suffer, giving reasons like, \u201cHe doesn\u2019t love me,\u2019 \u2018He doesn\u2019t understand me,\u2019 or \u2018He doesn\u2019t help me.\u2019 In fact, you don\u2019t have to pray to anyone. You just need to change your perspective. The Buddha shows this by silently performing his daily activities in Chapter 1 of the Diamond Sutra. But the audience doesn\u2019t understand, so Subhuti asks a question. The Buddha gives an answer in one sentence. But they don\u2019t understand, so he adds explanations, which becomes the next chapter. They still don\u2019t understand, so the Buddha adds more explanations. And the Diamond Sutra<\/em> draws out.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Let me ask you again. If you like a flower, will the flower be happy or will you be happy?<\/p>\n\n\n\n

Q<\/strong>: I\u2019ll be happy.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

P<\/strong>: You are right. If you ask, \u201cLord Buddha, what should I do to be happy?\u201d The Buddha says, \u201cLove the flower.\u201d Is it right or wrong?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s right.<\/p>\n\n\n\n

P<\/strong>: Is it difficult or easy?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s easy.<\/p>\n\n\n\n

P<\/strong>: Do you need to make an effort to do it, or is it true?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s true.<\/p>\n\n\n\n

P<\/strong>: If you actually put this into practice, you will know. When you think: \u201cWow, this flower is beautiful,\u201d you will feel good. You will experience this principle right away. So, the Buddha says:<\/p>\n\n\n\n

\u201cCome and see for yourself.\u201d<\/p>\n\n\n\n

It means his teaching is such that anybody can come and see. You just need to open your eyes to see it and there is no secret hidden in his closed fists. You can\u2019t see it only because your eyes are closed. When you open your eyes, you can see it. But when you actually try to open your eyes, you will find that it is not easy. Why? Is it because opening your eyes is difficult? Or because you are addicted just as you are addicted to smoking?<\/p>\n\n\n\n

Q<\/strong>: Because I am addicted.<\/p>\n\n\n\n

P<\/strong>: You are right, you are addicted so it is difficult. Even if you can\u2019t do it well, you don\u2019t need to blame yourself. You just need to see yourself:<\/p>\n\n\n\n

\u201cI am addicted to smoking.\u201d<\/p>\n\n\n\n

\u201cHating has become a habit.<\/p>\n\n\n\n

\u201cGetting angry has become a habit.\u201d<\/p>\n\n\n\n

Out of habit, you hate, get angry, or complain that things are difficult without realizing it. You\u2019ve formed these habits and lived accordingly. You need to break such habits. If you know that some food is harmful to your health, you shouldn\u2019t eat it no matter how good it is.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Break away from the addicted life. Your addiction is not limited to one or two things. Being addicted to all kinds of things, including food, clothing, brand products, perfume, alcohol, smoking, cars, dwellings, people, appearances, and so forth, you live frantically so there is no end to it. Therefore, I\u2019m telling you to let go of your addictions. You can be free from suffering only when you let go of your addictions.<\/p>\n\n\n\n

Even if I tell you, \u201cCome to your senses,\u201d you say: \u201cSunim doesn\u2019t understand the ways of the world. He says these because he is not married.\u201d Therefore, I just answer your questions and don\u2019t interfere in your life. I talk only when you ask questions. Today, you asked me a question, so I am obliged to give you an answer. And such a foolish question becomes a topic for this Dharma Q&A.<\/p>\n\n\n\n

If there had been only smart people around the Buddha, he wouldn\u2019t have had to give teachings. The Diamond Sutra<\/em> came to exist because people didn\u2019t understand and continued to ask questions. If they had been awakened immediately after watching the Buddha performing his daily activities as shown in Chapter 1, the sutra wouldn\u2019t have existed. Owing to Subhuti\u2019s questions, many people can hear the teachings today.<\/p>\n\n\n\n

Q<\/strong>: Thank you. Now I understand.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n","post_title":"How Can I Generate The Mind To Liberate Unenlightened Beings When I\u2019m Not Happy Myself?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-can-i-generate-the-mind-to-liberate-unenlightened-beings-when-im-not-happy-myself","to_ping":"","pinged":"","post_modified":"2024-07-03 18:18:54","post_modified_gmt":"2024-07-03 23:18:54","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19738","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19735,"post_author":"40","post_date":"2024-07-09 18:02:09","post_date_gmt":"2024-07-09 23:02:09","post_content":"\n

<\/p>\n\n\n\n

Q<\/strong>: \u201cHow do we deal with external stimuli if we want to live without agony?\u201d<\/p>\n\n\n\n

P<\/strong>: There\u2019s a story in the scriptures. Somebody asked the Buddha:<\/p>\n\n\n\n

\u2018When a bhikkhu meets a woman and he feels a certain desire, what should he do?\u2019<\/p>\n\n\n\n

The Buddha spoke of three stages of conduct.<\/p>\n\n\n\n

\u2018Do not meet a woman.\u2019<\/p>\n\n\n\n

\u2018But what if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Do not talk to her.\u2019<\/p>\n\n\n\n

\u2018What if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Maintain peace of mind.\u2019<\/p>\n\n\n\n

There are three ways to deal with external stimuli. First, try to stay away from them. This doesn\u2019t mean to run away from them; it means not creating the conditions that lead to external stimuli. There is a saying: \u2018When you see something, you react to it.\u2019 Unenlightened beings tend to be aroused by what they see, hear, or smell. You might like pizza or bread. If you don\u2019t smell pizza or bread, you don\u2019t think about it much. However, if you actually smell the aroma of pizza or bread by accident, you feel a craving for them. So, it\u2019s better try to avoid external stimuli, especially if you\u2019re a beginning practitioner.<\/p>\n\n\n\n

But what if you happen to be interested in her and do talk to her? Third, observe your mind: to observe your mind means to maintain your peace of mind.<\/p>\n\n\n\n

Q<\/strong>: How do we maintain peace of mind?<\/p>\n\n\n\n

In vipa\u015byan\u0101 meditation, we observe our feelings to maintain peace of mind. The first thing that reacts to external stimuli is feeling. Feelings are one of the five aggregates. You should be aware when you feel likes and dislikes, happiness and unhappiness. You might feel a slight fever in your body or your breathing might change. Most of these feelings, if you become aware of them, automatically disappear.<\/p>\n\n\n\n

If you fail to maintain awareness of your feelings, they can turn into desires. It\u2019s like starting a fire with flint. Just as a spark occurs when you strike two pieces of flint together, when your sense bases (sad\u0101yatana) encounter external stimuli, a spark occurs. This is what we call vedan\u0101, the feeling. The spark of vedan\u0101 is ignited from your karma. When a spark occurs, if you have eliminated all the fuel, then the fire doesn\u2019t spread further. Likewise, if you become aware of a feeling, a sense of liking or disliking might occur, but it does not turn into a desire. A feeling occurs, then disappears automatically.<\/p>\n\n\n\n

However, if you forget to maintain awareness of your feelings, then they can turn into desire, as when a fire is fueled by inflammable materials. A feeling turns into a craving in the 12 links of dependent origination. There are two types of craving: craving and aversion. Liking something is a craving, and disliking something is aversion. Depending on the feeling, the feeling of like turns into a craving, and the feeling of dislike turns into aversion.<\/p>\n\n\n\n

However, if you sense the feeling early enough, it can be more easily controlled. However, if you fail to recognize it early on and lose control, the anger will keep growing even if you are aware of it. But if you notice your feelings, it begins growing more slowly. Just like a parabolic motion in physics, the speed of growth slows down. That\u2019s how our mind works.<\/p>\n\n\n\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

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But no matter how you want your husband to love you, he doesn\u2019t love you, so you pray to the Buddha or God, \u201cPlease make him love me,\u201d or \u201cPlease make my child get good grades.\u201d You need to pray to a powerful being because you want others to do what you want them to do.<\/p>\n\n\n\n

On the other hand, to love someone is entirely up to you, so you don\u2019t need to pray to anyone. When you love someone, you feel happy. If you don\u2019t want to be happy, go ahead and hate others. The Buddha doesn\u2019t teach us morality like \u201cLove others,\u201d or \u201cDon\u2019t hate others.\u201d He just teaches, \u201cIf you want to be happy, love others.\u201d If you want to suffer, hate others. He doesn\u2019t talk about ethics like \u201cTo hate is bad\u201d or \u201cTo love is good.\u201d<\/p>\n\n\n\n

You say, \u201cI\u2019m suffering.\u201d<\/p>\n\n\n\n

I tell you, \u201cWhy are you suffering? You are suffering because you hate someone.\u201d<\/p>\n\n\n\n

You ask, \u201cWhat can I do not to suffer?\u201d<\/p>\n\n\n\n

I say, \u201cDon\u2019t hate that person.\u201d<\/p>\n\n\n\n

While holding a fireball, you say, \u201cOh, it\u2019s hot.\u201d So, I tell you, \u201cDrop it.\u201d Why would I tell you to drop it if you say, \u201cIt\u2019s nice and toasty.\u201d I am telling you to drop it because you complain that it is hot.<\/p>\n\n\n\n

If you want to be happy, you should love, help, and understand others. Then you will have nothing to suffer from. You are suffering now because you are not loved. You suffer because you are not loved even though you want to be loved, and you don\u2019t receive help even though you want to receive help. In short, you suffer because things don\u2019t go the way you want them to go.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Then what can you do to be free from suffering? Should you force others to do what you want them to do? You can\u2019t make that happen, so you pray, \u201cLord Buddha, please help me.\u201d But even the Buddha can\u2019t do this for you.<\/p>\n\n\n\n

To be free from suffering, you just need to let go of your desire to make things go the way you want them to go. Instead of wanting to receive help, generate the mind to help others. Instead of wanting to be loved, love others first. When you understand others instead of wanting to be understood, your suffering will disappear. Isn\u2019t it easy?<\/p>\n\n\n\n

The reason why you do things backwards is because of old habits. For a non-smoker, not smoking is easier than smoking. But for a smoker, smoking is easier. Inherently, not smoking is much easier than smoking, because you don\u2019t need to do anything if you don\u2019t smoke. You don\u2019t need money or effort to buy cigarettes. But if you do smoke, a lot of work is needed. For instance, you need money to buy cigarettes, you need to go out and buy them, you need to take one out and light it, inhale it, remove the ash and clean up. So not smoking is much easier than smoking and it is better for your health. But when you are addicted to smoking, smoking is easier. It is because smoking has become a habit. In other words, you become addicted.<\/p>\n\n\n\n

In the same way, which is easier, getting angry or not getting angry? Not getting angry is easier. But you get angry because you are addicted to it.<\/p>\n\n\n\n

Which is easier, feeling happy or feeling unhappy? Feeling happy is easier. You can be happy if you want to. Because you will be happy when you love and understand others. Becoming happy is entirely up to you.<\/p>\n\n\n\n

We suffer because we desire to have our way with the other person. And the desire has become a habit. For we\u2019ve lived like that since we were born. It is the same as a smoker saying, \u201cI can\u2019t live without smoking\u201d when he or she is told to stop smoking.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

The Buddhadharma is very easy. Actually, you don\u2019t need to do anything special, but we think it is difficult because we are addicted to the three poisons of greed, anger, and ignorance, like those who are addicted to nicotine or opium. The Buddha says compassionately, \u201cSmoking is bad for your health,\u201d but I say,<\/p>\n\n\n\n

\u201cSmoking is bad in many ways.\u201d<\/p>\n\n\n\n

If you respond, \u201cI still want to smoke.\u201d<\/p>\n\n\n\n

Then, I say, \u201cReally? Go ahead and smoke and die before your time.\u201d<\/p>\n\n\n\n

I mean, if you want to smoke, go ahead and smoke. What can I do if you want to smoke? You might think, \u201cHow can a Buddhist monk speak like that?\u201d But what can I do if you want to smoke? Not smoking is good for your health, doesn\u2019t cost you any money, and allows you to keep your room clean, but if you insist on smoking, what can I do about it? If I force you to stop smoking, you will say it is a human rights violation or a privacy violation. So, I respect your human right and tell you, \u201cSmoke as you wish and die.\u201d (Sunim laughs)<\/p>\n\n\n\n

All the Buddhist sutras, including the Diamond Sutra, talk about common sense. It is the same as telling you to stop smoking if you say your throat hurts due to too much smoking, and telling you to eat less if you say you are suffering from indigestion due to too much eating. All the things the sutras say are things like these. But people say that they can\u2019t quit smoking. And the conversation goes like this:<\/p>\n\n\n\n

\u201cQuitting smoking is good.<\/p>\n\n\n\n

\u201cCan I smoke just a little?<\/p>\n\n\n\n

\u201cEven a little is not good.<\/p>\n\n\n\n

\u201cBut can I smoke just a little?<\/p>\n\n\n\n

\u201cIt is still bad for your health.<\/p>\n\n\n\n

The conversation drags on. It is the same with the Diamond Sutra, which says all it has to say in Chapter 1, but the audience doesn\u2019t understand, so the explanations stretch to Chapter 32. Do you understand?<\/p>\n\n\n\n

Q<\/strong>: Yes.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

P<\/strong>: To say that you should generate the mind to liberate all unenlightened beings means you should generate the mind to help others instead of wanting to receive help. You suffer because you think, \u201cMy husband doesn\u2019t understand me.\u201d This problem will be solved if you understand your husband. Instead of thinking, \u201cWhy doesn\u2019t the flower love me?\u201d you can love the flower. If you think, \u201cWow, the ocean is so beautiful,\u201d you\u2014not the ocean\u2014will feel good. If you think, \u201cWow, the mountain is so wonderful,\u201d you\u2014not the mountain\u2014will feel good.<\/p>\n\n\n\n

If you say, \u201cMy husband is great,\u201d you will feel good. As you are living with a great person, others will respect you, too. However, if you say, \u201cMy husband is worse than an animal,\u201d others will think like this:<\/p>\n\n\n\n

\u201cIt\u2019s funny. As she is living with a man who is worse than an animal, she must be far worse.\u201d<\/p>\n\n\n\n

It is like cutting off your nose to spite your face. You end up hurting yourself more. Most of us live like that. Honestly, I can speak more frankly but I am afraid all of you might leave if I do that, so I am toning down what I say. Today, you asked me this question so I am telling you honestly. But the Buddha always spoke straightforwardly.<\/p>\n\n\n\n

If someone asked, \u201cHow can I be free from suffering?\u201d<\/p>\n\n\n\n

He said, \u201cGenerate the mind to help others instead of wanting to receive help.\u201d<\/p>\n\n\n\n

He meant that you should generate the mind to liberate unenlightened beings instead of asking him to liberate you. What does it mean to liberate? It means that you should love, understand, and help the other person. Understand, love, and help your husband or wife or child. Generate such a mind right now. Then there will be nothing to suffer from.<\/p>\n\n\n\n

But most of you hate the other person and suffer, giving reasons like, \u201cHe doesn\u2019t love me,\u2019 \u2018He doesn\u2019t understand me,\u2019 or \u2018He doesn\u2019t help me.\u2019 In fact, you don\u2019t have to pray to anyone. You just need to change your perspective. The Buddha shows this by silently performing his daily activities in Chapter 1 of the Diamond Sutra. But the audience doesn\u2019t understand, so Subhuti asks a question. The Buddha gives an answer in one sentence. But they don\u2019t understand, so he adds explanations, which becomes the next chapter. They still don\u2019t understand, so the Buddha adds more explanations. And the Diamond Sutra<\/em> draws out.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Let me ask you again. If you like a flower, will the flower be happy or will you be happy?<\/p>\n\n\n\n

Q<\/strong>: I\u2019ll be happy.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

P<\/strong>: You are right. If you ask, \u201cLord Buddha, what should I do to be happy?\u201d The Buddha says, \u201cLove the flower.\u201d Is it right or wrong?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s right.<\/p>\n\n\n\n

P<\/strong>: Is it difficult or easy?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s easy.<\/p>\n\n\n\n

P<\/strong>: Do you need to make an effort to do it, or is it true?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s true.<\/p>\n\n\n\n

P<\/strong>: If you actually put this into practice, you will know. When you think: \u201cWow, this flower is beautiful,\u201d you will feel good. You will experience this principle right away. So, the Buddha says:<\/p>\n\n\n\n

\u201cCome and see for yourself.\u201d<\/p>\n\n\n\n

It means his teaching is such that anybody can come and see. You just need to open your eyes to see it and there is no secret hidden in his closed fists. You can\u2019t see it only because your eyes are closed. When you open your eyes, you can see it. But when you actually try to open your eyes, you will find that it is not easy. Why? Is it because opening your eyes is difficult? Or because you are addicted just as you are addicted to smoking?<\/p>\n\n\n\n

Q<\/strong>: Because I am addicted.<\/p>\n\n\n\n

P<\/strong>: You are right, you are addicted so it is difficult. Even if you can\u2019t do it well, you don\u2019t need to blame yourself. You just need to see yourself:<\/p>\n\n\n\n

\u201cI am addicted to smoking.\u201d<\/p>\n\n\n\n

\u201cHating has become a habit.<\/p>\n\n\n\n

\u201cGetting angry has become a habit.\u201d<\/p>\n\n\n\n

Out of habit, you hate, get angry, or complain that things are difficult without realizing it. You\u2019ve formed these habits and lived accordingly. You need to break such habits. If you know that some food is harmful to your health, you shouldn\u2019t eat it no matter how good it is.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Break away from the addicted life. Your addiction is not limited to one or two things. Being addicted to all kinds of things, including food, clothing, brand products, perfume, alcohol, smoking, cars, dwellings, people, appearances, and so forth, you live frantically so there is no end to it. Therefore, I\u2019m telling you to let go of your addictions. You can be free from suffering only when you let go of your addictions.<\/p>\n\n\n\n

Even if I tell you, \u201cCome to your senses,\u201d you say: \u201cSunim doesn\u2019t understand the ways of the world. He says these because he is not married.\u201d Therefore, I just answer your questions and don\u2019t interfere in your life. I talk only when you ask questions. Today, you asked me a question, so I am obliged to give you an answer. And such a foolish question becomes a topic for this Dharma Q&A.<\/p>\n\n\n\n

If there had been only smart people around the Buddha, he wouldn\u2019t have had to give teachings. The Diamond Sutra<\/em> came to exist because people didn\u2019t understand and continued to ask questions. If they had been awakened immediately after watching the Buddha performing his daily activities as shown in Chapter 1, the sutra wouldn\u2019t have existed. Owing to Subhuti\u2019s questions, many people can hear the teachings today.<\/p>\n\n\n\n

Q<\/strong>: Thank you. Now I understand.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n","post_title":"How Can I Generate The Mind To Liberate Unenlightened Beings When I\u2019m Not Happy Myself?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-can-i-generate-the-mind-to-liberate-unenlightened-beings-when-im-not-happy-myself","to_ping":"","pinged":"","post_modified":"2024-07-03 18:18:54","post_modified_gmt":"2024-07-03 23:18:54","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19738","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19735,"post_author":"40","post_date":"2024-07-09 18:02:09","post_date_gmt":"2024-07-09 23:02:09","post_content":"\n

<\/p>\n\n\n\n

Q<\/strong>: \u201cHow do we deal with external stimuli if we want to live without agony?\u201d<\/p>\n\n\n\n

P<\/strong>: There\u2019s a story in the scriptures. Somebody asked the Buddha:<\/p>\n\n\n\n

\u2018When a bhikkhu meets a woman and he feels a certain desire, what should he do?\u2019<\/p>\n\n\n\n

The Buddha spoke of three stages of conduct.<\/p>\n\n\n\n

\u2018Do not meet a woman.\u2019<\/p>\n\n\n\n

\u2018But what if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Do not talk to her.\u2019<\/p>\n\n\n\n

\u2018What if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Maintain peace of mind.\u2019<\/p>\n\n\n\n

There are three ways to deal with external stimuli. First, try to stay away from them. This doesn\u2019t mean to run away from them; it means not creating the conditions that lead to external stimuli. There is a saying: \u2018When you see something, you react to it.\u2019 Unenlightened beings tend to be aroused by what they see, hear, or smell. You might like pizza or bread. If you don\u2019t smell pizza or bread, you don\u2019t think about it much. However, if you actually smell the aroma of pizza or bread by accident, you feel a craving for them. So, it\u2019s better try to avoid external stimuli, especially if you\u2019re a beginning practitioner.<\/p>\n\n\n\n

But what if you happen to be interested in her and do talk to her? Third, observe your mind: to observe your mind means to maintain your peace of mind.<\/p>\n\n\n\n

Q<\/strong>: How do we maintain peace of mind?<\/p>\n\n\n\n

In vipa\u015byan\u0101 meditation, we observe our feelings to maintain peace of mind. The first thing that reacts to external stimuli is feeling. Feelings are one of the five aggregates. You should be aware when you feel likes and dislikes, happiness and unhappiness. You might feel a slight fever in your body or your breathing might change. Most of these feelings, if you become aware of them, automatically disappear.<\/p>\n\n\n\n

If you fail to maintain awareness of your feelings, they can turn into desires. It\u2019s like starting a fire with flint. Just as a spark occurs when you strike two pieces of flint together, when your sense bases (sad\u0101yatana) encounter external stimuli, a spark occurs. This is what we call vedan\u0101, the feeling. The spark of vedan\u0101 is ignited from your karma. When a spark occurs, if you have eliminated all the fuel, then the fire doesn\u2019t spread further. Likewise, if you become aware of a feeling, a sense of liking or disliking might occur, but it does not turn into a desire. A feeling occurs, then disappears automatically.<\/p>\n\n\n\n

However, if you forget to maintain awareness of your feelings, then they can turn into desire, as when a fire is fueled by inflammable materials. A feeling turns into a craving in the 12 links of dependent origination. There are two types of craving: craving and aversion. Liking something is a craving, and disliking something is aversion. Depending on the feeling, the feeling of like turns into a craving, and the feeling of dislike turns into aversion.<\/p>\n\n\n\n

However, if you sense the feeling early enough, it can be more easily controlled. However, if you fail to recognize it early on and lose control, the anger will keep growing even if you are aware of it. But if you notice your feelings, it begins growing more slowly. Just like a parabolic motion in physics, the speed of growth slows down. That\u2019s how our mind works.<\/p>\n\n\n\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

Page 1 of 3 1 2 3
\n

What does it mean to liberate all unenlightened beings? When you love and understand your husband, your child, and your neighbor, you\u2014not they\u2014will be free from suffering. This is the principle and science of how our mind works. When you actually try it, you will see that it works. Why would you need the help of the Buddha or God to love and understand your husband? For you to be happy, you just need to love and understand him.<\/p>\n\n\n\n

But no matter how you want your husband to love you, he doesn\u2019t love you, so you pray to the Buddha or God, \u201cPlease make him love me,\u201d or \u201cPlease make my child get good grades.\u201d You need to pray to a powerful being because you want others to do what you want them to do.<\/p>\n\n\n\n

On the other hand, to love someone is entirely up to you, so you don\u2019t need to pray to anyone. When you love someone, you feel happy. If you don\u2019t want to be happy, go ahead and hate others. The Buddha doesn\u2019t teach us morality like \u201cLove others,\u201d or \u201cDon\u2019t hate others.\u201d He just teaches, \u201cIf you want to be happy, love others.\u201d If you want to suffer, hate others. He doesn\u2019t talk about ethics like \u201cTo hate is bad\u201d or \u201cTo love is good.\u201d<\/p>\n\n\n\n

You say, \u201cI\u2019m suffering.\u201d<\/p>\n\n\n\n

I tell you, \u201cWhy are you suffering? You are suffering because you hate someone.\u201d<\/p>\n\n\n\n

You ask, \u201cWhat can I do not to suffer?\u201d<\/p>\n\n\n\n

I say, \u201cDon\u2019t hate that person.\u201d<\/p>\n\n\n\n

While holding a fireball, you say, \u201cOh, it\u2019s hot.\u201d So, I tell you, \u201cDrop it.\u201d Why would I tell you to drop it if you say, \u201cIt\u2019s nice and toasty.\u201d I am telling you to drop it because you complain that it is hot.<\/p>\n\n\n\n

If you want to be happy, you should love, help, and understand others. Then you will have nothing to suffer from. You are suffering now because you are not loved. You suffer because you are not loved even though you want to be loved, and you don\u2019t receive help even though you want to receive help. In short, you suffer because things don\u2019t go the way you want them to go.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Then what can you do to be free from suffering? Should you force others to do what you want them to do? You can\u2019t make that happen, so you pray, \u201cLord Buddha, please help me.\u201d But even the Buddha can\u2019t do this for you.<\/p>\n\n\n\n

To be free from suffering, you just need to let go of your desire to make things go the way you want them to go. Instead of wanting to receive help, generate the mind to help others. Instead of wanting to be loved, love others first. When you understand others instead of wanting to be understood, your suffering will disappear. Isn\u2019t it easy?<\/p>\n\n\n\n

The reason why you do things backwards is because of old habits. For a non-smoker, not smoking is easier than smoking. But for a smoker, smoking is easier. Inherently, not smoking is much easier than smoking, because you don\u2019t need to do anything if you don\u2019t smoke. You don\u2019t need money or effort to buy cigarettes. But if you do smoke, a lot of work is needed. For instance, you need money to buy cigarettes, you need to go out and buy them, you need to take one out and light it, inhale it, remove the ash and clean up. So not smoking is much easier than smoking and it is better for your health. But when you are addicted to smoking, smoking is easier. It is because smoking has become a habit. In other words, you become addicted.<\/p>\n\n\n\n

In the same way, which is easier, getting angry or not getting angry? Not getting angry is easier. But you get angry because you are addicted to it.<\/p>\n\n\n\n

Which is easier, feeling happy or feeling unhappy? Feeling happy is easier. You can be happy if you want to. Because you will be happy when you love and understand others. Becoming happy is entirely up to you.<\/p>\n\n\n\n

We suffer because we desire to have our way with the other person. And the desire has become a habit. For we\u2019ve lived like that since we were born. It is the same as a smoker saying, \u201cI can\u2019t live without smoking\u201d when he or she is told to stop smoking.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

The Buddhadharma is very easy. Actually, you don\u2019t need to do anything special, but we think it is difficult because we are addicted to the three poisons of greed, anger, and ignorance, like those who are addicted to nicotine or opium. The Buddha says compassionately, \u201cSmoking is bad for your health,\u201d but I say,<\/p>\n\n\n\n

\u201cSmoking is bad in many ways.\u201d<\/p>\n\n\n\n

If you respond, \u201cI still want to smoke.\u201d<\/p>\n\n\n\n

Then, I say, \u201cReally? Go ahead and smoke and die before your time.\u201d<\/p>\n\n\n\n

I mean, if you want to smoke, go ahead and smoke. What can I do if you want to smoke? You might think, \u201cHow can a Buddhist monk speak like that?\u201d But what can I do if you want to smoke? Not smoking is good for your health, doesn\u2019t cost you any money, and allows you to keep your room clean, but if you insist on smoking, what can I do about it? If I force you to stop smoking, you will say it is a human rights violation or a privacy violation. So, I respect your human right and tell you, \u201cSmoke as you wish and die.\u201d (Sunim laughs)<\/p>\n\n\n\n

All the Buddhist sutras, including the Diamond Sutra, talk about common sense. It is the same as telling you to stop smoking if you say your throat hurts due to too much smoking, and telling you to eat less if you say you are suffering from indigestion due to too much eating. All the things the sutras say are things like these. But people say that they can\u2019t quit smoking. And the conversation goes like this:<\/p>\n\n\n\n

\u201cQuitting smoking is good.<\/p>\n\n\n\n

\u201cCan I smoke just a little?<\/p>\n\n\n\n

\u201cEven a little is not good.<\/p>\n\n\n\n

\u201cBut can I smoke just a little?<\/p>\n\n\n\n

\u201cIt is still bad for your health.<\/p>\n\n\n\n

The conversation drags on. It is the same with the Diamond Sutra, which says all it has to say in Chapter 1, but the audience doesn\u2019t understand, so the explanations stretch to Chapter 32. Do you understand?<\/p>\n\n\n\n

Q<\/strong>: Yes.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

P<\/strong>: To say that you should generate the mind to liberate all unenlightened beings means you should generate the mind to help others instead of wanting to receive help. You suffer because you think, \u201cMy husband doesn\u2019t understand me.\u201d This problem will be solved if you understand your husband. Instead of thinking, \u201cWhy doesn\u2019t the flower love me?\u201d you can love the flower. If you think, \u201cWow, the ocean is so beautiful,\u201d you\u2014not the ocean\u2014will feel good. If you think, \u201cWow, the mountain is so wonderful,\u201d you\u2014not the mountain\u2014will feel good.<\/p>\n\n\n\n

If you say, \u201cMy husband is great,\u201d you will feel good. As you are living with a great person, others will respect you, too. However, if you say, \u201cMy husband is worse than an animal,\u201d others will think like this:<\/p>\n\n\n\n

\u201cIt\u2019s funny. As she is living with a man who is worse than an animal, she must be far worse.\u201d<\/p>\n\n\n\n

It is like cutting off your nose to spite your face. You end up hurting yourself more. Most of us live like that. Honestly, I can speak more frankly but I am afraid all of you might leave if I do that, so I am toning down what I say. Today, you asked me this question so I am telling you honestly. But the Buddha always spoke straightforwardly.<\/p>\n\n\n\n

If someone asked, \u201cHow can I be free from suffering?\u201d<\/p>\n\n\n\n

He said, \u201cGenerate the mind to help others instead of wanting to receive help.\u201d<\/p>\n\n\n\n

He meant that you should generate the mind to liberate unenlightened beings instead of asking him to liberate you. What does it mean to liberate? It means that you should love, understand, and help the other person. Understand, love, and help your husband or wife or child. Generate such a mind right now. Then there will be nothing to suffer from.<\/p>\n\n\n\n

But most of you hate the other person and suffer, giving reasons like, \u201cHe doesn\u2019t love me,\u2019 \u2018He doesn\u2019t understand me,\u2019 or \u2018He doesn\u2019t help me.\u2019 In fact, you don\u2019t have to pray to anyone. You just need to change your perspective. The Buddha shows this by silently performing his daily activities in Chapter 1 of the Diamond Sutra. But the audience doesn\u2019t understand, so Subhuti asks a question. The Buddha gives an answer in one sentence. But they don\u2019t understand, so he adds explanations, which becomes the next chapter. They still don\u2019t understand, so the Buddha adds more explanations. And the Diamond Sutra<\/em> draws out.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Let me ask you again. If you like a flower, will the flower be happy or will you be happy?<\/p>\n\n\n\n

Q<\/strong>: I\u2019ll be happy.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

P<\/strong>: You are right. If you ask, \u201cLord Buddha, what should I do to be happy?\u201d The Buddha says, \u201cLove the flower.\u201d Is it right or wrong?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s right.<\/p>\n\n\n\n

P<\/strong>: Is it difficult or easy?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s easy.<\/p>\n\n\n\n

P<\/strong>: Do you need to make an effort to do it, or is it true?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s true.<\/p>\n\n\n\n

P<\/strong>: If you actually put this into practice, you will know. When you think: \u201cWow, this flower is beautiful,\u201d you will feel good. You will experience this principle right away. So, the Buddha says:<\/p>\n\n\n\n

\u201cCome and see for yourself.\u201d<\/p>\n\n\n\n

It means his teaching is such that anybody can come and see. You just need to open your eyes to see it and there is no secret hidden in his closed fists. You can\u2019t see it only because your eyes are closed. When you open your eyes, you can see it. But when you actually try to open your eyes, you will find that it is not easy. Why? Is it because opening your eyes is difficult? Or because you are addicted just as you are addicted to smoking?<\/p>\n\n\n\n

Q<\/strong>: Because I am addicted.<\/p>\n\n\n\n

P<\/strong>: You are right, you are addicted so it is difficult. Even if you can\u2019t do it well, you don\u2019t need to blame yourself. You just need to see yourself:<\/p>\n\n\n\n

\u201cI am addicted to smoking.\u201d<\/p>\n\n\n\n

\u201cHating has become a habit.<\/p>\n\n\n\n

\u201cGetting angry has become a habit.\u201d<\/p>\n\n\n\n

Out of habit, you hate, get angry, or complain that things are difficult without realizing it. You\u2019ve formed these habits and lived accordingly. You need to break such habits. If you know that some food is harmful to your health, you shouldn\u2019t eat it no matter how good it is.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Break away from the addicted life. Your addiction is not limited to one or two things. Being addicted to all kinds of things, including food, clothing, brand products, perfume, alcohol, smoking, cars, dwellings, people, appearances, and so forth, you live frantically so there is no end to it. Therefore, I\u2019m telling you to let go of your addictions. You can be free from suffering only when you let go of your addictions.<\/p>\n\n\n\n

Even if I tell you, \u201cCome to your senses,\u201d you say: \u201cSunim doesn\u2019t understand the ways of the world. He says these because he is not married.\u201d Therefore, I just answer your questions and don\u2019t interfere in your life. I talk only when you ask questions. Today, you asked me a question, so I am obliged to give you an answer. And such a foolish question becomes a topic for this Dharma Q&A.<\/p>\n\n\n\n

If there had been only smart people around the Buddha, he wouldn\u2019t have had to give teachings. The Diamond Sutra<\/em> came to exist because people didn\u2019t understand and continued to ask questions. If they had been awakened immediately after watching the Buddha performing his daily activities as shown in Chapter 1, the sutra wouldn\u2019t have existed. Owing to Subhuti\u2019s questions, many people can hear the teachings today.<\/p>\n\n\n\n

Q<\/strong>: Thank you. Now I understand.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n","post_title":"How Can I Generate The Mind To Liberate Unenlightened Beings When I\u2019m Not Happy Myself?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-can-i-generate-the-mind-to-liberate-unenlightened-beings-when-im-not-happy-myself","to_ping":"","pinged":"","post_modified":"2024-07-03 18:18:54","post_modified_gmt":"2024-07-03 23:18:54","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19738","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19735,"post_author":"40","post_date":"2024-07-09 18:02:09","post_date_gmt":"2024-07-09 23:02:09","post_content":"\n

<\/p>\n\n\n\n

Q<\/strong>: \u201cHow do we deal with external stimuli if we want to live without agony?\u201d<\/p>\n\n\n\n

P<\/strong>: There\u2019s a story in the scriptures. Somebody asked the Buddha:<\/p>\n\n\n\n

\u2018When a bhikkhu meets a woman and he feels a certain desire, what should he do?\u2019<\/p>\n\n\n\n

The Buddha spoke of three stages of conduct.<\/p>\n\n\n\n

\u2018Do not meet a woman.\u2019<\/p>\n\n\n\n

\u2018But what if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Do not talk to her.\u2019<\/p>\n\n\n\n

\u2018What if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Maintain peace of mind.\u2019<\/p>\n\n\n\n

There are three ways to deal with external stimuli. First, try to stay away from them. This doesn\u2019t mean to run away from them; it means not creating the conditions that lead to external stimuli. There is a saying: \u2018When you see something, you react to it.\u2019 Unenlightened beings tend to be aroused by what they see, hear, or smell. You might like pizza or bread. If you don\u2019t smell pizza or bread, you don\u2019t think about it much. However, if you actually smell the aroma of pizza or bread by accident, you feel a craving for them. So, it\u2019s better try to avoid external stimuli, especially if you\u2019re a beginning practitioner.<\/p>\n\n\n\n

But what if you happen to be interested in her and do talk to her? Third, observe your mind: to observe your mind means to maintain your peace of mind.<\/p>\n\n\n\n

Q<\/strong>: How do we maintain peace of mind?<\/p>\n\n\n\n

In vipa\u015byan\u0101 meditation, we observe our feelings to maintain peace of mind. The first thing that reacts to external stimuli is feeling. Feelings are one of the five aggregates. You should be aware when you feel likes and dislikes, happiness and unhappiness. You might feel a slight fever in your body or your breathing might change. Most of these feelings, if you become aware of them, automatically disappear.<\/p>\n\n\n\n

If you fail to maintain awareness of your feelings, they can turn into desires. It\u2019s like starting a fire with flint. Just as a spark occurs when you strike two pieces of flint together, when your sense bases (sad\u0101yatana) encounter external stimuli, a spark occurs. This is what we call vedan\u0101, the feeling. The spark of vedan\u0101 is ignited from your karma. When a spark occurs, if you have eliminated all the fuel, then the fire doesn\u2019t spread further. Likewise, if you become aware of a feeling, a sense of liking or disliking might occur, but it does not turn into a desire. A feeling occurs, then disappears automatically.<\/p>\n\n\n\n

However, if you forget to maintain awareness of your feelings, then they can turn into desire, as when a fire is fueled by inflammable materials. A feeling turns into a craving in the 12 links of dependent origination. There are two types of craving: craving and aversion. Liking something is a craving, and disliking something is aversion. Depending on the feeling, the feeling of like turns into a craving, and the feeling of dislike turns into aversion.<\/p>\n\n\n\n

However, if you sense the feeling early enough, it can be more easily controlled. However, if you fail to recognize it early on and lose control, the anger will keep growing even if you are aware of it. But if you notice your feelings, it begins growing more slowly. Just like a parabolic motion in physics, the speed of growth slows down. That\u2019s how our mind works.<\/p>\n\n\n\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

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\"alt\"\/<\/figure>\n\n\n\n

What does it mean to liberate all unenlightened beings? When you love and understand your husband, your child, and your neighbor, you\u2014not they\u2014will be free from suffering. This is the principle and science of how our mind works. When you actually try it, you will see that it works. Why would you need the help of the Buddha or God to love and understand your husband? For you to be happy, you just need to love and understand him.<\/p>\n\n\n\n

But no matter how you want your husband to love you, he doesn\u2019t love you, so you pray to the Buddha or God, \u201cPlease make him love me,\u201d or \u201cPlease make my child get good grades.\u201d You need to pray to a powerful being because you want others to do what you want them to do.<\/p>\n\n\n\n

On the other hand, to love someone is entirely up to you, so you don\u2019t need to pray to anyone. When you love someone, you feel happy. If you don\u2019t want to be happy, go ahead and hate others. The Buddha doesn\u2019t teach us morality like \u201cLove others,\u201d or \u201cDon\u2019t hate others.\u201d He just teaches, \u201cIf you want to be happy, love others.\u201d If you want to suffer, hate others. He doesn\u2019t talk about ethics like \u201cTo hate is bad\u201d or \u201cTo love is good.\u201d<\/p>\n\n\n\n

You say, \u201cI\u2019m suffering.\u201d<\/p>\n\n\n\n

I tell you, \u201cWhy are you suffering? You are suffering because you hate someone.\u201d<\/p>\n\n\n\n

You ask, \u201cWhat can I do not to suffer?\u201d<\/p>\n\n\n\n

I say, \u201cDon\u2019t hate that person.\u201d<\/p>\n\n\n\n

While holding a fireball, you say, \u201cOh, it\u2019s hot.\u201d So, I tell you, \u201cDrop it.\u201d Why would I tell you to drop it if you say, \u201cIt\u2019s nice and toasty.\u201d I am telling you to drop it because you complain that it is hot.<\/p>\n\n\n\n

If you want to be happy, you should love, help, and understand others. Then you will have nothing to suffer from. You are suffering now because you are not loved. You suffer because you are not loved even though you want to be loved, and you don\u2019t receive help even though you want to receive help. In short, you suffer because things don\u2019t go the way you want them to go.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Then what can you do to be free from suffering? Should you force others to do what you want them to do? You can\u2019t make that happen, so you pray, \u201cLord Buddha, please help me.\u201d But even the Buddha can\u2019t do this for you.<\/p>\n\n\n\n

To be free from suffering, you just need to let go of your desire to make things go the way you want them to go. Instead of wanting to receive help, generate the mind to help others. Instead of wanting to be loved, love others first. When you understand others instead of wanting to be understood, your suffering will disappear. Isn\u2019t it easy?<\/p>\n\n\n\n

The reason why you do things backwards is because of old habits. For a non-smoker, not smoking is easier than smoking. But for a smoker, smoking is easier. Inherently, not smoking is much easier than smoking, because you don\u2019t need to do anything if you don\u2019t smoke. You don\u2019t need money or effort to buy cigarettes. But if you do smoke, a lot of work is needed. For instance, you need money to buy cigarettes, you need to go out and buy them, you need to take one out and light it, inhale it, remove the ash and clean up. So not smoking is much easier than smoking and it is better for your health. But when you are addicted to smoking, smoking is easier. It is because smoking has become a habit. In other words, you become addicted.<\/p>\n\n\n\n

In the same way, which is easier, getting angry or not getting angry? Not getting angry is easier. But you get angry because you are addicted to it.<\/p>\n\n\n\n

Which is easier, feeling happy or feeling unhappy? Feeling happy is easier. You can be happy if you want to. Because you will be happy when you love and understand others. Becoming happy is entirely up to you.<\/p>\n\n\n\n

We suffer because we desire to have our way with the other person. And the desire has become a habit. For we\u2019ve lived like that since we were born. It is the same as a smoker saying, \u201cI can\u2019t live without smoking\u201d when he or she is told to stop smoking.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

The Buddhadharma is very easy. Actually, you don\u2019t need to do anything special, but we think it is difficult because we are addicted to the three poisons of greed, anger, and ignorance, like those who are addicted to nicotine or opium. The Buddha says compassionately, \u201cSmoking is bad for your health,\u201d but I say,<\/p>\n\n\n\n

\u201cSmoking is bad in many ways.\u201d<\/p>\n\n\n\n

If you respond, \u201cI still want to smoke.\u201d<\/p>\n\n\n\n

Then, I say, \u201cReally? Go ahead and smoke and die before your time.\u201d<\/p>\n\n\n\n

I mean, if you want to smoke, go ahead and smoke. What can I do if you want to smoke? You might think, \u201cHow can a Buddhist monk speak like that?\u201d But what can I do if you want to smoke? Not smoking is good for your health, doesn\u2019t cost you any money, and allows you to keep your room clean, but if you insist on smoking, what can I do about it? If I force you to stop smoking, you will say it is a human rights violation or a privacy violation. So, I respect your human right and tell you, \u201cSmoke as you wish and die.\u201d (Sunim laughs)<\/p>\n\n\n\n

All the Buddhist sutras, including the Diamond Sutra, talk about common sense. It is the same as telling you to stop smoking if you say your throat hurts due to too much smoking, and telling you to eat less if you say you are suffering from indigestion due to too much eating. All the things the sutras say are things like these. But people say that they can\u2019t quit smoking. And the conversation goes like this:<\/p>\n\n\n\n

\u201cQuitting smoking is good.<\/p>\n\n\n\n

\u201cCan I smoke just a little?<\/p>\n\n\n\n

\u201cEven a little is not good.<\/p>\n\n\n\n

\u201cBut can I smoke just a little?<\/p>\n\n\n\n

\u201cIt is still bad for your health.<\/p>\n\n\n\n

The conversation drags on. It is the same with the Diamond Sutra, which says all it has to say in Chapter 1, but the audience doesn\u2019t understand, so the explanations stretch to Chapter 32. Do you understand?<\/p>\n\n\n\n

Q<\/strong>: Yes.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

P<\/strong>: To say that you should generate the mind to liberate all unenlightened beings means you should generate the mind to help others instead of wanting to receive help. You suffer because you think, \u201cMy husband doesn\u2019t understand me.\u201d This problem will be solved if you understand your husband. Instead of thinking, \u201cWhy doesn\u2019t the flower love me?\u201d you can love the flower. If you think, \u201cWow, the ocean is so beautiful,\u201d you\u2014not the ocean\u2014will feel good. If you think, \u201cWow, the mountain is so wonderful,\u201d you\u2014not the mountain\u2014will feel good.<\/p>\n\n\n\n

If you say, \u201cMy husband is great,\u201d you will feel good. As you are living with a great person, others will respect you, too. However, if you say, \u201cMy husband is worse than an animal,\u201d others will think like this:<\/p>\n\n\n\n

\u201cIt\u2019s funny. As she is living with a man who is worse than an animal, she must be far worse.\u201d<\/p>\n\n\n\n

It is like cutting off your nose to spite your face. You end up hurting yourself more. Most of us live like that. Honestly, I can speak more frankly but I am afraid all of you might leave if I do that, so I am toning down what I say. Today, you asked me this question so I am telling you honestly. But the Buddha always spoke straightforwardly.<\/p>\n\n\n\n

If someone asked, \u201cHow can I be free from suffering?\u201d<\/p>\n\n\n\n

He said, \u201cGenerate the mind to help others instead of wanting to receive help.\u201d<\/p>\n\n\n\n

He meant that you should generate the mind to liberate unenlightened beings instead of asking him to liberate you. What does it mean to liberate? It means that you should love, understand, and help the other person. Understand, love, and help your husband or wife or child. Generate such a mind right now. Then there will be nothing to suffer from.<\/p>\n\n\n\n

But most of you hate the other person and suffer, giving reasons like, \u201cHe doesn\u2019t love me,\u2019 \u2018He doesn\u2019t understand me,\u2019 or \u2018He doesn\u2019t help me.\u2019 In fact, you don\u2019t have to pray to anyone. You just need to change your perspective. The Buddha shows this by silently performing his daily activities in Chapter 1 of the Diamond Sutra. But the audience doesn\u2019t understand, so Subhuti asks a question. The Buddha gives an answer in one sentence. But they don\u2019t understand, so he adds explanations, which becomes the next chapter. They still don\u2019t understand, so the Buddha adds more explanations. And the Diamond Sutra<\/em> draws out.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Let me ask you again. If you like a flower, will the flower be happy or will you be happy?<\/p>\n\n\n\n

Q<\/strong>: I\u2019ll be happy.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

P<\/strong>: You are right. If you ask, \u201cLord Buddha, what should I do to be happy?\u201d The Buddha says, \u201cLove the flower.\u201d Is it right or wrong?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s right.<\/p>\n\n\n\n

P<\/strong>: Is it difficult or easy?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s easy.<\/p>\n\n\n\n

P<\/strong>: Do you need to make an effort to do it, or is it true?<\/p>\n\n\n\n

Q<\/strong>: It\u2019s true.<\/p>\n\n\n\n

P<\/strong>: If you actually put this into practice, you will know. When you think: \u201cWow, this flower is beautiful,\u201d you will feel good. You will experience this principle right away. So, the Buddha says:<\/p>\n\n\n\n

\u201cCome and see for yourself.\u201d<\/p>\n\n\n\n

It means his teaching is such that anybody can come and see. You just need to open your eyes to see it and there is no secret hidden in his closed fists. You can\u2019t see it only because your eyes are closed. When you open your eyes, you can see it. But when you actually try to open your eyes, you will find that it is not easy. Why? Is it because opening your eyes is difficult? Or because you are addicted just as you are addicted to smoking?<\/p>\n\n\n\n

Q<\/strong>: Because I am addicted.<\/p>\n\n\n\n

P<\/strong>: You are right, you are addicted so it is difficult. Even if you can\u2019t do it well, you don\u2019t need to blame yourself. You just need to see yourself:<\/p>\n\n\n\n

\u201cI am addicted to smoking.\u201d<\/p>\n\n\n\n

\u201cHating has become a habit.<\/p>\n\n\n\n

\u201cGetting angry has become a habit.\u201d<\/p>\n\n\n\n

Out of habit, you hate, get angry, or complain that things are difficult without realizing it. You\u2019ve formed these habits and lived accordingly. You need to break such habits. If you know that some food is harmful to your health, you shouldn\u2019t eat it no matter how good it is.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Break away from the addicted life. Your addiction is not limited to one or two things. Being addicted to all kinds of things, including food, clothing, brand products, perfume, alcohol, smoking, cars, dwellings, people, appearances, and so forth, you live frantically so there is no end to it. Therefore, I\u2019m telling you to let go of your addictions. You can be free from suffering only when you let go of your addictions.<\/p>\n\n\n\n

Even if I tell you, \u201cCome to your senses,\u201d you say: \u201cSunim doesn\u2019t understand the ways of the world. He says these because he is not married.\u201d Therefore, I just answer your questions and don\u2019t interfere in your life. I talk only when you ask questions. Today, you asked me a question, so I am obliged to give you an answer. And such a foolish question becomes a topic for this Dharma Q&A.<\/p>\n\n\n\n

If there had been only smart people around the Buddha, he wouldn\u2019t have had to give teachings. The Diamond Sutra<\/em> came to exist because people didn\u2019t understand and continued to ask questions. If they had been awakened immediately after watching the Buddha performing his daily activities as shown in Chapter 1, the sutra wouldn\u2019t have existed. Owing to Subhuti\u2019s questions, many people can hear the teachings today.<\/p>\n\n\n\n

Q<\/strong>: Thank you. Now I understand.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n","post_title":"How Can I Generate The Mind To Liberate Unenlightened Beings When I\u2019m Not Happy Myself?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-can-i-generate-the-mind-to-liberate-unenlightened-beings-when-im-not-happy-myself","to_ping":"","pinged":"","post_modified":"2024-07-03 18:18:54","post_modified_gmt":"2024-07-03 23:18:54","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19738","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19735,"post_author":"40","post_date":"2024-07-09 18:02:09","post_date_gmt":"2024-07-09 23:02:09","post_content":"\n

<\/p>\n\n\n\n

Q<\/strong>: \u201cHow do we deal with external stimuli if we want to live without agony?\u201d<\/p>\n\n\n\n

P<\/strong>: There\u2019s a story in the scriptures. Somebody asked the Buddha:<\/p>\n\n\n\n

\u2018When a bhikkhu meets a woman and he feels a certain desire, what should he do?\u2019<\/p>\n\n\n\n

The Buddha spoke of three stages of conduct.<\/p>\n\n\n\n

\u2018Do not meet a woman.\u2019<\/p>\n\n\n\n

\u2018But what if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Do not talk to her.\u2019<\/p>\n\n\n\n

\u2018What if he can\u2019t avoid the situation?\u2019<\/p>\n\n\n\n

\u2018Maintain peace of mind.\u2019<\/p>\n\n\n\n

There are three ways to deal with external stimuli. First, try to stay away from them. This doesn\u2019t mean to run away from them; it means not creating the conditions that lead to external stimuli. There is a saying: \u2018When you see something, you react to it.\u2019 Unenlightened beings tend to be aroused by what they see, hear, or smell. You might like pizza or bread. If you don\u2019t smell pizza or bread, you don\u2019t think about it much. However, if you actually smell the aroma of pizza or bread by accident, you feel a craving for them. So, it\u2019s better try to avoid external stimuli, especially if you\u2019re a beginning practitioner.<\/p>\n\n\n\n

But what if you happen to be interested in her and do talk to her? Third, observe your mind: to observe your mind means to maintain your peace of mind.<\/p>\n\n\n\n

Q<\/strong>: How do we maintain peace of mind?<\/p>\n\n\n\n

In vipa\u015byan\u0101 meditation, we observe our feelings to maintain peace of mind. The first thing that reacts to external stimuli is feeling. Feelings are one of the five aggregates. You should be aware when you feel likes and dislikes, happiness and unhappiness. You might feel a slight fever in your body or your breathing might change. Most of these feelings, if you become aware of them, automatically disappear.<\/p>\n\n\n\n

If you fail to maintain awareness of your feelings, they can turn into desires. It\u2019s like starting a fire with flint. Just as a spark occurs when you strike two pieces of flint together, when your sense bases (sad\u0101yatana) encounter external stimuli, a spark occurs. This is what we call vedan\u0101, the feeling. The spark of vedan\u0101 is ignited from your karma. When a spark occurs, if you have eliminated all the fuel, then the fire doesn\u2019t spread further. Likewise, if you become aware of a feeling, a sense of liking or disliking might occur, but it does not turn into a desire. A feeling occurs, then disappears automatically.<\/p>\n\n\n\n

However, if you forget to maintain awareness of your feelings, then they can turn into desire, as when a fire is fueled by inflammable materials. A feeling turns into a craving in the 12 links of dependent origination. There are two types of craving: craving and aversion. Liking something is a craving, and disliking something is aversion. Depending on the feeling, the feeling of like turns into a craving, and the feeling of dislike turns into aversion.<\/p>\n\n\n\n

However, if you sense the feeling early enough, it can be more easily controlled. However, if you fail to recognize it early on and lose control, the anger will keep growing even if you are aware of it. But if you notice your feelings, it begins growing more slowly. Just like a parabolic motion in physics, the speed of growth slows down. That\u2019s how our mind works.<\/p>\n\n\n\n

The moment you become aware of your feeling, it starts to slow down and the level of acceleration decreases. However, if you fail to notice your anger, then you will spit it out. You\u2019ll end up saying or acting in an unpleasant manner. If you\u2019ve expressed your anger through words or actions, you need to repent.<\/p>\n\n\n\n

Being aware of your feelings.<\/h3>\n\n\n\n

The Buddha said that there are three ways to control our feelings once we encounter external stimuli. Whether we see, hear, smell, taste, feel, or think, if the sense bases meet with stimuli, we automatically feel something. This, we can\u2019t prevent. A thoughts is also a part of our senses. We can sense your thoughts, just like we can sense what we see.<\/p>\n\n\n\n

As a feelings automatically occur based on our karma, we can\u2019t stop feeling comfort or discomfort. Feelings occur. Our practice then is to prevent this feeling from turning into a craving, which is the next step.<\/p>\n\n\n\n

If you become aware of your feelings, you might feel comfort or discomfort, but carvings or aversion won\u2019t occur. In Therav\u0101da Buddhism, you can be a saint if you reach the level of being aware of your feelings. It\u2019s different from not feeling anything. It\u2019s a level where you feel things, but you don\u2019t become too attached to your feelings. For example, a dish might taste good, but you don\u2019t crave for more. You just notice that the food tastes good, mild, or salty, but you don\u2019t complain about it or add more salt to it.<\/p>\n\n\n\n

Observing \u015a\u012bla (Pali: Buddhist ethics).<\/h3>\n\n\n\n

Most of us, however, miss noticing our feelings. The fundamental purpose of mediation is to notice feelings. If you are not aware of your feelings, you end up noticing your attention when it turns to craving. If you notice a craving early on, it\u2019s easier to control. You don\u2019t need to be distressed. However, if you miss noticing the craving early on and notice it only after the desire has fully bloomed, then you need to make a decision. If you feel comfortable about something and it\u2019s good for you, then you can just do it. If you don\u2019t feel comfortable about something and it\u2019s not a must, you don\u2019t need to do it. However, if it\u2019s something that will cause you harm eventually or if it\u2019s something that you don\u2019t want to do but it\u2019s going to bring a lot of benefit to you, you need to decide whether to do it despite the discomfort or to not do it despite the comfort. This is what \u015b\u012bla is about. \u015a\u012bla prevents a craving from turning into an attachment. So that\u2019s why a practitioner need to observe \u015b\u012bla.<\/p>\n\n\n\n

However, if you\u2019ve broken \u015b\u012bla, you need to come back to where you were. This is repentance. The reason why we repent a lot in the process of practice is because repentance is our last line of defense. If you don\u2019t repent, then you can\u2019t call yourself a practitioner. However, you shouldn\u2019t keep repenting. You should observe \u015b\u012bla. By being aware of \u015b\u012bla, you notice when you break \u015b\u012bla and then come back to it. Then there won\u2019t be a problem. However, wen you suppress your desires, pressure occurs and you become stressed. That\u2019s why your faces look unhappy now! (audience laughs)<\/p>\n\n\n\n

Suppressing is not practice.<\/h3>\n\n\n\n

Laypeople wonder, \u201cWhy do monks become stressed?\u201d In fact, monks can become stressed more often than laypeople. That is because they need to suppress desires. Some laypeople follow their desires and do as they wish, so they are able to look much brighter than nuns, priests, or monks. Yet while we might be able to easily fulfill small desires, we can never fulfill all of our desires. Eventually, we end up becoming more stressed.<\/p>\n\n\n\n

Buddhist practitioners should not suppress desires; we should maintain our awareness of them. If you suppress desires, you will feel unhappy; anger will rise up and will eventually explode. You can\u2019t suppress your feelings forever. Usually, we Koreans can\u2019t suppress more than three times. Thus, the saying:<\/p>\n\n\n\n

\u201cI forgave you the first and second times, but not this time.\u201d<\/p>\n\n\n\n

That\u2019s how anger explodes after the third time. Suppressing a feeling might be better than carrying out an action out of ignorance, however, strictly speaking, that is not practice. When people say to \"polish one\u2019s personality,\u201d it can include suppressing. In terms of ethics, it could be a way of cultivating character, however, that is not Buddhist practice because suppressing is a type of suffering. We become stressed when we suppress. The purpose of practice is to become free from suffering. While observing \u015b\u012bla, if you suppress your desires you will become stressed and it is very likely that you break a principle of \u015b\u012bla again. You need to understand this logic behind \u015b\u012bla. If carrying out your desire is bad for you, instead of suppressing your actions, you should refrain from doing it because you know that it\u2019s not good for you.<\/p>\n\n\n\n

These days, people participate in different meditation programs. However, some types of meditation do not emphasize the importance of \u015b\u012bla. It\u2019s not easy to observe \u015b\u012bla, as you need to control your actions and desires. That\u2019s why people don\u2019t want to participate in a mediation program that emphasize observing \u015b\u012bla. People want to meditate only when we don\u2019t mention \u015b\u012bla. They meditate when they can eat and sleep as much as they want, stay in a hotel, meditate only for a few hours a day, and sit on a chair to avoid pain in their legs. People pay a lot of money to participate in these kinds of meditation programs.<\/p>\n\n\n\n

However, this is not the way Buddha taught us. I am not saying that this way is wrong, but it can\u2019t make you free or help you reach nirvana. It can bring you tentative joy. Concentration without \u015b\u012bla can\u2019t lead to liberation and nirvana.<\/p>\n\n\n\n

That\u2019s why \u015b\u012bla is important. The point is not about strictly observing \u015b\u012bla. The basis of practice should be being aware of our desires and voluntarily controlling them. Meditation without such a basis is nothing more than the pursuit of mental pleasure.<\/p>\n\n\n\n

However, \u015b\u012bla is not enough. It is highly likely that you\u2019ll break \u015b\u012bla again if you become stressed from suppressing your desires. Eventually, you should try to concentrate and maintain peace of mind to not emotionally react to external stimuli. If you do not react emotionally and maintain peace of mind, you don\u2019t have to break \u015b\u012bla. This is called forbearance. Forbearance has nothing to suppress. Suppressing is just suppressing. Forbearance does not involve any suffering from suppressing. When you practice forbearance, people might think that you\u2019re suppressing, but you know that you have nothing to suppress.<\/p>\n\n\n\n

You should distinguish between suppression and forbearance. In the Diamond Sutra there is a phrase: \u201cA long time ago, a king would stab and cut me, but I didn\u2019t reproach him at all.\u201d This state of having nothing to suppress is forbearance. Whether it\u2019s possible or not, this is the definition of forbearance. Do not stab each other to test yourselves! (audience laughs)<\/p>\n\n\n\n

While facing external stimuli, if you can maintain awareness in so much detail that you are aware of your feelings, then you can maintain calmness of mind, as you won\u2019t have a craving. People will say that you are not affected by external stimuli.<\/p>\n\n\n\n

\u201cOops, I've made a mistake.\u201d<\/p>\n\n\n\n

If you have reacted emotionally to an external stimulus, you should be aware of the aroused feeling, but you need to control it, realizing that it could bring harm to you. Instead of suppressing your feelings and desires, you should be aware that following such desires would bring harm to you and observe \u015b\u012bla. Then you won\u2019t act upon it.<\/p>\n\n\n\n

If you happen to act upon it, you can repent, saying: \u201cOops, I\u2019ve made a mistake.\u201d Thinking, \u201cI\u2019ve committed a horrible sin.\u201d is remorse, not repentance. You need to just think, \u201cOops, I\u2019ve made a mistake,\u201d and then return to where you were.<\/p>\n\n\n\n

This is how you react to mistakes. Thinking, \u201cNothing can affect me\u201d with determination is just the will of mind. That\u2019s not how things actually work. That\u2019s why there is an ancient saying: \u201cWhen the wind blows, leaves shake. When the wind stops, leaves stop shaking.\u201d However, ignorant people shake whether there is wind or not. It\u2019s because they\u2019ve become accustomed to shaking.<\/p>\n\n\n\n

If practice goes wrong, however, you try not to shake at all, whether there is wind or not. Not shaking at all is not the right way. You might shake when the wind blows, but you should know when to stop. When you face an external stimulus, you can\u2019t help reacting to it. Depending on your level of awareness, you might shake or you might stay still. Sometimes you make mistakes. You need to keep practicing little by little and try not to shake. But practitioners tend to expect too much from themselves and end up becoming frustrated. That\u2019s why you think, \u201cI practiced for four years, but I keep failing. I want to quit.\u201d<\/p>\n\n\n\n

Practice is a process of experiencing and learning.<\/p>\n\n\n\n

Buddhism as a religion is mainly about wishing good fortune, trying to get help, and trying to go to heaven after death. Buddhism as philosophy is mainly about studying the logic and learning the doctrine. However, Buddhism as practice is about experiencing. It\u2019s important to experience while getting to know the logic.<\/p>\n\n\n\n

In the Heart Sutra, there is an expression: \u201cThe perfection of wisdom is truly the profound mantra, truly the luminous mantra, the highest mantra, peerless mantra.\u201d This means belief, understanding, practice, and attainment. \u201cThe perfection of wisdom\u201d is beyond just knowing something. It means a clear enlightenment. A clear enlightening is more profound than any belief, brighter than any understanding, higher than any practice, and peerless to any other attainment. This is what the phrase means.<\/p>\n\n\n\n

Buddhism as practice is about practicing and experiencing. Practice means you need to experience things yourselves. You need to fall, to make mistakes, and to get up again and make these experiences truly your own.<\/p>\n\n\n\n

Q<\/strong>: Thank you.<\/p>\n\n\n\n

P<\/strong>: Practice is a process of experiencing and learning. It\u2019s better to have belief and understanding as bases. However, belief and understanding without practice and experience can\u2019t make our lives truly happy.\u201d<\/p>\n","post_title":"How Do We Deal With External Stimuli If We Want To Live Without Agony?","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"how-do-we-deal-with-external-stimuli-if-we-want-to-live-without-agony","to_ping":"","pinged":"","post_modified":"2024-07-03 18:08:34","post_modified_gmt":"2024-07-03 23:08:34","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19735","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19732,"post_author":"40","post_date":"2024-07-02 17:39:40","post_date_gmt":"2024-07-02 22:39:40","post_content":"\n

<\/p>\n\n\n\n

Surprisingly, we often get hurt by a family member or someone close to us. In most cases, however, we suffer because we remember something as hurtful when it actually wasn\u2019t. Even if it was a hurtful thing, it happened a long time ago, but we suffer because we can\u2019t let it go.<\/p>\n\n\n\n

For example, people who say that their parents hurt them take all the things that their parents did for them for granted and resent their parents based on memories of the past. They say, \u201cMy parents sent my brother to college but not me,\u201d or \u201cMy parents scolded only me when I fought with my siblings.\u201d When I listen to them, it seems to me that there aren\u2019t many people who hurt others but there are many who get hurt.<\/p>\n\n\n\n

There was a woman who was deeply hurt because her mother left home and abandoned her. She cried while she told me that she met her mother after a few decades, but she still couldn\u2019t forgive her aged mother,<\/p>\n\n\n\n

\u201cMy mother is already over seventy, but I still can\u2019t forgive her. Sometimes I feel so tormented that I wonder if I should make peace with my mother, but I don\u2019t know how.\u201d<\/p>\n\n\n\n

You are crying not because you were abandoned by your mother but because you are clinging onto the hurt you felt when you were abandoned in the past. Your memory of being abandoned is making you sad.<\/p>\n\n\n\n

Most of our suffering is caused by our memories of the past. We dwell in our misery by conjuring up memories of the time when we were disappointed in or bullied by others. We ourselves expand and reproduce the pain by preserving clear images of things that happened in the past and clinging onto them. It is like locking ourselves in a dark cave.<\/p>\n\n\n\n

Harboring bad memories of the past deep inside our minds and constantly brooding over them is very much like watching a movie. When we remember a past event, our brain mistakes it for an actual event happening right now in front of our eyes. So, when we recall something good, we smile involuntarily, and when we recall something painful and sad, we cry or feel as though we are suffocating.<\/p>\n\n\n\n

Since our emotions arise unconsciously, if we harbor the emotional pain we experienced from past events, our current lives are likely to become miserable. The memories only exist in our minds, so they don\u2019t actually exist at this moment. When we habitually recall the past, it is like we are repeatedly watching recorded videotapes. For example, there are people who only talk about their old days. One characteristic of these people is that they talk about things that happened to them when they were children even when they are over fifty. It\u2019s as if they are still living in the past.<\/p>\n\n\n\n

In the end, all our emotional wounds exist only in our minds, which are holding onto the memories. We suffer not because someone hurt us but because we feel hurt by things that are not necessarily hurtful, harbor the hurt in our minds, and occasionally dwell on our hurt feelings.<\/p>\n\n\n\n

Do not carry the past on your shoulders like a heavy burden. If you clearly understand that your present sadness originated from your memories of the past, healing your emotional wound becomes simple. You can choose to break away from the past. Instead of dwelling on your sadness by continually replaying the memories in your head, you can redirect your attention to here and now.<\/p>\n\n\n\n

It\u2019s true your mother abandoned you, but she might have been in a situation that forced her to do so even though you were not aware of it. When you were little, you could be easily hurt, so you might have resented your mother. But now, that you\u2019ve grown up enough to become a mother, you should try to understand your mother who had no choice but to abandon her own child. Then, you might feel differently.<\/p>\n\n\n\n

\u201cMom, thank you for giving birth to me.\u201d \u201cI am in this world thanks to you.\u201d<\/p>\n\n\n\n

If you stop resenting her and start thanking her, you may gradually stop feeling gloomy and begin to brighten up. Then, you may be able to stop feeling like a victim who was abandoned and unloved.<\/p>\n\n\n\n

There is no one in the world other than yourself who torments, hurts, or makes you feel anxious. You suffer because you harbor the bad memories of the past deep inside you. Healing starts from realizing this.<\/p>\n\n\n\n

Everyone in this world can be happy. No matter how awful the experience you had as a child, it is all in the past. If you stop replaying in your head the video of the past, you can be happy at any moment. The moment that you are alive, breathing in and out, is the present. If you concentrate on the present, you will be free from suffering.<\/p>\n\n\n\n

If you can concentrate on the present, all the things you experienced in the past become valuable assets. Whether you failed in your business, broke up with your girlfriend, or got hurt by someone, if you take all those things as precious experiences that help you understand your life, they will enable you to deal wisely with whatever comes your way in the future.<\/p>\n","post_title":"Turning Old Wounds Into Life Assets","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"turning-old-wounds-into-life-assets","to_ping":"","pinged":"","post_modified":"2024-07-03 18:00:49","post_modified_gmt":"2024-07-03 23:00:49","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19732","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19729,"post_author":"40","post_date":"2024-06-25 17:29:14","post_date_gmt":"2024-06-25 22:29:14","post_content":"\n

<\/p>\n\n\n\n

P:<\/strong> Sometimes we feel that we are lagging behind while others live their lives to the fullest and pursue their dreams. Our inner conflict is amplified when we have dreams we want to realize and things we want to do but are forced to give them up because of our current circumstances.<\/p>\n\n\n\n

A man in his thirties complained that he had to give up his dreams in order to make a living and that he was very unhappy because of his reality.<\/p>\n\n\n\n

He said, \u201cIf I had the means, I would like to resume my studies in design. However, since I am married and have a child, it\u2019s getting harder to quit my job and pursue my dream. Is it alright to abandon my dream and just live like this?\u201d<\/p>\n\n\n\n

Often, we think that we would be happy if we had a job for which we had an aptitude. Aptitude matters for some jobs, but it doesn\u2019t for others. It was my dream to become a scientist, and I thought that I had an aptitude for it. I had never even imagined of becoming a monk. So you can imagine how much torment and inner conflict I must have experienced to live as a monk rather than as a scientist.<\/p>\n\n\n\n

Since I left home at 16 and lived as a monk, I have tried to apply science in my life in a new way. As I had an interest in the sciences, I did not believe in groundless elements in religion, and I distanced myself from them. I thought hard about the question, \u201cWhat do I need to do to help people understand the Buddha\u2019s teaching more easily?\u201d Therefore, in my talks, I try to deliver the Buddha\u2019s teaching coherently and logically. In sum, no matter what kind of work you do, it is affected by your personal inclination.<\/p>\n\n\n\n

You may say, \u201cI have an aptitude for science, so I must have a job related to science.\u201d This is a fixed notion.<\/p>\n\n\n\n

You can\u2019t be sure that your aptitude is right only for certain jobs. If you do your best in your work, you can manifest your talents and abilities in any job.<\/p>\n\n\n\n

I often tell young people who are looking for jobs, \u201cDo what you really want to do. Do what makes your heart beat faster.\u201d They need to think carefully about the true meaning of these words. Young people should search for jobs that suit them rather than trying to become doctors, lawyers, or government officials in pursuit of money, position, or security. Also, if there are jobs that they think they will be good at and really want to get, they should pursue them even if they don\u2019t get paid much initially, and they should not weigh whether they are so-called good jobs or not. Occupations that most people say are good are not necessarily good for everyone, so one should not blindly follow the path that the majority of people recommend.<\/p>\n\n\n\n

However, you don\u2019t need to torment yourself with questions like, \u201cWhy don\u2019t I have a passion for anything?\u201d or \u201cWhy don\u2019t I have something that I would like to devote my life to?\u201d There are people who have passion and there are those who don\u2019t. Maybe it is better not to have a passion for any particular work. This is because if you can do whatever that is given to you, you will be more free. Cooking when cooking needs to be done, doing laundry when laundry needs to be done, giving a lecture when a lecture needs to be given, and doing farm work when farm work needs to be done is how people on the highest level of enlightenment live.<\/p>\n\n\n\n

One can become free by not insisting, \u201cThis is the only way for me.\u201d Most people cannot attain such freedom, so they try to focus on at least one thing and try to do it well. Therefore, you don\u2019t have to worry about not wanting to do anything or liking anything in particular right now.<\/p>\n\n\n\n

Also, you shouldn\u2019t despair about not being able to do what you want to do. Let\u2019s say you want to study design but your current situation doesn\u2019t allow it. Then, you can try to incorporate design into your work instead of agonizing over not being able to study it further.<\/p>\n\n\n\n

Let\u2019s say this person becomes a monk. Wouldn\u2019t he still have the opportunity to design? He could become interested in the design of monks\u2019 robes, garden landscaping, or creative modernization of temple designs that preserve the traditional beauty of the structures. It\u2019s not really important what specific kind of work you do or what kind of design you do. Working on the things that come your way, you will be able to find your aptitude and employt your talent.<\/p>\n\n\n\n

Ignoring reality while searching for your dream and pursuing future happiness is like building a castle in the air. However, just focusing on making a living in the present will leave you without hope in the future. Therefore, people always agonize over whether to pursue their ideals or focus on their present circumstances. However, the relationship between the ideals and the present does not need to be a conflicting one. Your feet should be firmly planted in reality while your eyes look toward the ideals.<\/p>\n\n\n\n

Thirty years ago, I opened a Dharma center with the aspiration to break away from the common practice of seeking good fortune and instead aimed to study Buddha\u2019s original teachings and attain enlightenment. Before opening the center, I tried to follow this aspiration in a Korean Buddhist Temple which led to a lot of conflict. This is because at the temple it was customary to pray for blessings and perform ancestral rites, but I refused to participate. Many people complained about me to the abbot of the temple, saying, \u201cIf he continues to do that, we will lose all our lay Buddhists. \u201c<\/p>\n\n\n\n

I had no choice but to leave the temple and open a small Dharma center and started to spread the Buddha\u2019s teaching. Did many people recognize my good intentions from the beginning and come to the center? No, they didn\u2019t.<\/p>\n\n\n\n

First, I handed out leaflets that read, \u201cI have opened a Dharma center. Please, come to study Buddha\u2019s teachings. About 10 people came after reading the leaflets. After looking around the tiny center with disappointment, they never came back. However, I kept handing out the leaflets without giving up.<\/p>\n\n\n\n

Then, after preparing a three-month Buddhist lecture program, I invited a famous monk to the opening ceremony. Five people came that day, but after the first lecture, only one person remained. As it was a three-month education program, most people would have cancelled the program. However, I gave the lecture to the one remaining person for the whole three months.<\/p>\n\n\n\n

After the lecture program ended, the person who had attended the lectures brought several acquaintances to the Dharma center. Also, after I again handed out additional leaflets, ten more people came, five of which stayed. I gave the three-month lecture to those people. That\u2019s how the Dharma center slowly grew to become what it is now.<\/p>\n\n\n\n

I was penniless at the time, so how was I able to keep the Dharma center open? On the days I didn\u2019t give lectures, I worked part time as a Math instructor at an academy to cover the expenses of running the center. I continued doing this for four years and only stopped when the Dharma center finally became financially independent.<\/p>\n\n\n\n

If I had compromised because of the difficulty of the situation, I wouldn\u2019t have been able to take the path I wanted to follow. Even when we are sure of our dream for the future, we sometimes feel doubtful and ask ourselves, \u201cAm I on the right path?\u201d At times like these, we need to work hard while thinking about how things will be in ten years and investigate ways to face the challenges each day.<\/p>\n\n\n\n

Simply waiting will not bring a good future. We make our future dream a reality by always investigating and overcoming difficulties.<\/p>\n","post_title":"Between The Ideal And Reality","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"between-the-ideal-and-reality","to_ping":"","pinged":"","post_modified":"2024-07-03 17:38:32","post_modified_gmt":"2024-07-03 22:38:32","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19729","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},{"ID":19657,"post_author":"40","post_date":"2024-06-11 15:25:04","post_date_gmt":"2024-06-11 20:25:04","post_content":"\n

<\/p>\n\n\n\n

When I ask people, \u201cAre you happy?\u201d in my talks, few people say yes. Each of them suffers due to personal worries and emotional wounds, relationship conflicts, frustration and stress about the irrational society, or anxiety about the future.<\/p>\n\n\n\n

All kinds of things happen in our lives. Usually, things don\u2019t turn out the way we want them to. We want to be loved but may get hurt instead or people we cared about may backstab us. Nothing in this world, however, happens without a reason. Nevertheless, it is not because of God\u2019s will, sin committed in a previous life, or pure chance. We just don\u2019t know the reason. If we can identify where the suffering comes from, we will be able to find the solution easily.<\/p>\n\n\n\n

A large part of the reason we are unhappy lies in our inability to let go. Let\u2019s say a man swore at us. It is the same as him handing us a bag of trash. We hold onto the dirty bag tightly and rummage through the trash all our lives saying, \u201cHe swore at me,\u201d or \u201cHe slighted me.\u201d<\/p>\n\n\n\n

However, we can never enter the path to happiness when we cling to such negative feelings. If someone tries to give us a bag of trash, we shouldn\u2019t take it. If we took it inadvertently, we should say, \u201cEww, it\u2019s dirty,\u201d and throw it away immediately. Unfortunately, however, we continue to keep it deep in our hearts, so it is difficult for us to be happy no matter how hard we try.<\/p>\n\n\n\n

If we as individuals suffer due to our negative mindset, we should change this habit. if we suffer due to a relationship that went sour, we should examine the cause of the conflict and find the solution. If we think that a social system is the problem, we should first try our best to adapt to the current system, and then, if we are sure that the system is the problem, we should try to improve it. Most of us, however, just complain without making any effort to change it. As a result, the world doesn\u2019t change, and we continue to be miserable.<\/p>\n\n\n\n

Anybody who is born into this world has a right to be happy. Until now, for those who do not exercise their right to be happy and are mired in suffering, I have mostly talked about how individuals should cultivate their minds in their practice. In this book, however, I will also talk about social change, which is another wheel that pulls the cart of happiness. In the end, our happiness will be whole only when the individual\u2019s mental attitude(seed) and social conditions(field) are cultivated together.<\/p>\n\n\n\n

Individual happiness and making a good society are not two different things. An individual\u2019s effort alone doesn\u2019t make the world a better place nor do improved external conditions alone make an individual happy. Happiness and unhappiness are the results of a combination of the individual\u2019s mental attitude and the surrounding environment.<\/p>\n\n\n\n

So, we need to reflect on ourselves before blaming others and at the same time take responsibility for the improvement of any irrational part of the present reality. In the end, it is all to our benefit. No matter how hard we try to lead a good life, we are bound to suffer if things go wrong in the world. Complacent thoughts like \u201cAs long as it is not me, it\u2019s all right.\u201d or \u201cIt can\u2019t possibly happen to me.\u201d will not protect us.<\/p>\n\n\n\n

To enter the path to complete happiness, from now on, we should live as the masters of our lives and of the world with the awareness that we ourselves create our own happiness. Each of us is an insignificant entity like a speck of dust in space, but when we become the masters of our own lives, we can change ourselves as well as the world.<\/p>\n\n\n\n

When we aspire to become vital to the world and well used by the world rather than try to lead the good life and succeed for only our own benefit, we will be happy and be helpful to the world at the same time. Then, happiness will be a reality rather than a dream. It is also the way for us to exercise our right to be happy.<\/p>\n\n\n\n

I hope that this book becomes a guide to happiness for those who are tired of living, got hurt in relationships, and suffer in this seemingly irrational world.<\/p>\n","post_title":"You Have The Right To Be Happy Regardless Of Your Life Situation","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"you-have-the-right-to-be-happy-regardless-of-your-life-situation","to_ping":"","pinged":"","post_modified":"2024-06-12 15:30:20","post_modified_gmt":"2024-06-12 20:30:20","post_content_filtered":"","post_parent":0,"guid":"https:\/\/www.jungtosociety.org\/?p=19657","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"}],"next":false,"prev":false,"total_page":1},"paged":1,"column_class":"jeg_col_2o3","class":"jnews_block_37"};

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She asks, \u201cLord Buddha, how can I be happy?\u201d But her real question is, \u201cWhat do I need to do for my husband to love me?\u201d But the Buddha\u2019s answer is the opposite of what she expects. Instead of saying, \u201cIf you do this and that, your husband will love you and you will be happy,\u201d the Buddha says, \u2018If you love your husband, you will be happy.\u201d<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

What does it mean to liberate all unenlightened beings? When you love and understand your husband, your child, and your neighbor, you\u2014not they\u2014will be free from suffering. This is the principle and science of how our mind works. When you actually try it, you will see that it works. Why would you need the help of the Buddha or God to love and understand your husband? For you to be happy, you just need to love and understand him.<\/p>\n\n\n\n

But no matter how you want your husband to love you, he doesn\u2019t love you, so you pray to the Buddha or God, \u201cPlease make him love me,\u201d or \u201cPlease make my child get good grades.\u201d You need to pray to a powerful being because you want others to do what you want them to do.<\/p>\n\n\n\n

On the other hand, to love someone is entirely up to you, so you don\u2019t need to pray to anyone. When you love someone, you feel happy. If you don\u2019t want to be happy, go ahead and hate others. The Buddha doesn\u2019t teach us morality like \u201cLove others,\u201d or \u201cDon\u2019t hate others.\u201d He just teaches, \u201cIf you want to be happy, love others.\u201d If you want to suffer, hate others. He doesn\u2019t talk about ethics like \u201cTo hate is bad\u201d or \u201cTo love is good.\u201d<\/p>\n\n\n\n

You say, \u201cI\u2019m suffering.\u201d<\/p>\n\n\n\n

I tell you, \u201cWhy are you suffering? You are suffering because you hate someone.\u201d<\/p>\n\n\n\n

You ask, \u201cWhat can I do not to suffer?\u201d<\/p>\n\n\n\n

I say, \u201cDon\u2019t hate that person.\u201d<\/p>\n\n\n\n

While holding a fireball, you say, \u201cOh, it\u2019s hot.\u201d So, I tell you, \u201cDrop it.\u201d Why would I tell you to drop it if you say, \u201cIt\u2019s nice and toasty.\u201d I am telling you to drop it because you complain that it is hot.<\/p>\n\n\n\n

If you want to be happy, you should love, help, and understand others. Then you will have nothing to suffer from. You are suffering now because you are not loved. You suffer because you are not loved even though you want to be loved, and you don\u2019t receive help even though you want to receive help. In short, you suffer because things don\u2019t go the way you want them to go.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

Then what can you do to be free from suffering? Should you force others to do what you want them to do? You can\u2019t make that happen, so you pray, \u201cLord Buddha, please help me.\u201d But even the Buddha can\u2019t do this for you.<\/p>\n\n\n\n

To be free from suffering, you just need to let go of your desire to make things go the way you want them to go. Instead of wanting to receive help, generate the mind to help others. Instead of wanting to be loved, love others first. When you understand others instead of wanting to be understood, your suffering will disappear. Isn\u2019t it easy?<\/p>\n\n\n\n

The reason why you do things backwards is because of old habits. For a non-smoker, not smoking is easier than smoking. But for a smoker, smoking is easier. Inherently, not smoking is much easier than smoking, because you don\u2019t need to do anything if you don\u2019t smoke. You don\u2019t need money or effort to buy cigarettes. But if you do smoke, a lot of work is needed. For instance, you need money to buy cigarettes, you need to go out and buy them, you need to take one out and light it, inhale it, remove the ash and clean up. So not smoking is much easier than smoking and it is better for your health. But when you are addicted to smoking, smoking is easier. It is because smoking has become a habit. In other words, you become addicted.<\/p>\n\n\n\n

In the same way, which is easier, getting angry or not getting angry? Not getting angry is easier. But you get angry because you are addicted to it.<\/p>\n\n\n\n

Which is easier, feeling happy or feeling unhappy? Feeling happy is easier. You can be happy if you want to. Because you will be happy when you love and understand others. Becoming happy is entirely up to you.<\/p>\n\n\n\n

We suffer because we desire to have our way with the other person. And the desire has become a habit. For we\u2019ve lived like that since we were born. It is the same as a smoker saying, \u201cI can\u2019t live without smoking\u201d when he or she is told to stop smoking.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

The Buddhadharma is very easy. Actually, you don\u2019t need to do anything special, but we think it is difficult because we are addicted to the three poisons of greed, anger, and ignorance, like those who are addicted to nicotine or opium. The Buddha says compassionately, \u201cSmoking is bad for your health,\u201d but I say,<\/p>\n\n\n\n

\u201cSmoking is bad in many ways.\u201d<\/p>\n\n\n\n

If you respond, \u201cI still want to smoke.\u201d<\/p>\n\n\n\n

Then, I say, \u201cReally? Go ahead and smoke and die before your time.\u201d<\/p>\n\n\n\n

I mean, if you want to smoke, go ahead and smoke. What can I do if you want to smoke? You might think, \u201cHow can a Buddhist monk speak like that?\u201d But what can I do if you want to smoke? Not smoking is good for your health, doesn\u2019t cost you any money, and allows you to keep your room clean, but if you insist on smoking, what can I do about it? If I force you to stop smoking, you will say it is a human rights violation or a privacy violation. So, I respect your human right and tell you, \u201cSmoke as you wish and die.\u201d (Sunim laughs)<\/p>\n\n\n\n

All the Buddhist sutras, including the Diamond Sutra, talk about common sense. It is the same as telling you to stop smoking if you say your throat hurts due to too much smoking, and telling you to eat less if you say you are suffering from indigestion due to too much eating. All the things the sutras say are things like these. But people say that they can\u2019t quit smoking. And the conversation goes like this:<\/p>\n\n\n\n

\u201cQuitting smoking is good.<\/p>\n\n\n\n

\u201cCan I smoke just a little?<\/p>\n\n\n\n

\u201cEven a little is not good.<\/p>\n\n\n\n

\u201cBut can I smoke just a little?<\/p>\n\n\n\n

\u201cIt is still bad for your health.<\/p>\n\n\n\n

The conversation drags on. It is the same with the Diamond Sutra, which says all it has to say in Chapter 1, but the audience doesn\u2019t understand, so the explanations stretch to Chapter 32. Do you understand?<\/p>\n\n\n\n

Q<\/strong>: Yes.<\/p>\n\n\n\n

\"alt\"\/<\/figure>\n\n\n\n

P<\/strong>: To say that you should generate the mind to liberate all unenlightened beings means you should generate the mind to help others instead of wanting to receive help. You suffer because you think, \u201cMy husband doesn\u2019t understand me.\u201d This problem will be solved if you understand your husband. Instead of thinking, \u201cWhy doesn\u2019t the flower love me?\u201d you can love the flower. If you think, \u201cWow, the ocean is so beautiful,\u201d you\u2014not the ocean\u2014will feel good. If you think, \u201cWow, the mountain is so wonderful,\u201d you\u2014not the mountain\u2014will feel good.<\/p>\n\n\n\n

If you say, \u201cMy husband is great,\u201d you will feel good. As you are living with a great person, others will respect you, too. However, if you say, \u201cMy husband is worse than an animal,\u201d others will think like this:<\/p>\n\n\n\n

\u201cIt\u2019s funny. As she is living with a man who is worse than an animal, she must be far worse.\u201d<\/p>\n\n\n\n

It is like cutting off your nose to spite your face. You end up hurting yourself more. Most of us live like that. Honestly, I can speak more frankly but I am afraid all of you might leave if I do that, so I am toning down what I say. Today, you asked me this question so I am telling you honestly. But the Buddha always spoke straightforwardly.<\/p>\n\n\n\n

If someone asked, \u201cHow can I be free from suffering?\u201d<\/p>\n\n\n\n

He said, \u201cGenerate the mind to help others instead of wanting