How Can We Practice to Attain Enlightenment in the Age of Artificial Intelligence?

Hello everyone. Today is the fourth day of Sunim’s visit to Vietnam at the invitation of the Vietnam Buddhist Sangha. Throughout the day, Sunim visited four temples and shared Dharma talks.

After completing morning practice and meditation, Sunim had breakfast and departed for Hung Phuoc Buddhist Temple at 7 AM.

Driving through streets bustling with commuters, Sunim arrived at Hung Phuoc Temple after a 40-minute journey.

Upon arrival, Sunim was welcomed by the abbot, Thich Minh Duyen. After exchanging greetings, Sunim paid respects at the main hall.

Entering the lecture hall, Sunim found about 60 monastics who were in their summer retreat.

The abbot first gave a welcoming address, after which Sunim began his Dharma talk amid enthusiastic applause.

“I’m delighted to meet all of you. I’m especially grateful for your warm welcome despite my sudden visit due to a schedule change. I am Venerable Pomnyun Sunim from Korea. My master gave me the Dharma name ‘Pomnyun,’ which means ‘turning the wheel of Dharma,’ instructing me to spread the Buddha’s teachings. I heard from the abbot that Hung Phuoc Temple belongs to the Zen tradition, specifically the Linji (Rinzai) school. The Linji school follows the Zen tradition of the Sixth Patriarch, Huineng, and was established by Master Linji. I also belong to a branch of the Linji school, being the 40th generation in the lineage from Master Linji.

Since you are in retreat, I would like to share a few words that might help with your practice. Let me tell you a story about Master Huairang, who was the seventh generation to inherit Bodhidharma’s teaching, and Master Mazu, who was the eighth generation.

How Can We Attain Enlightenment?

Master Mazu was deeply engaged in meditation, following his teacher’s instructions. He was so focused that he paid no attention to anyone who approached him. One day, his teacher, Master Huairang, came by and asked: “What are you doing?” “I am practicing meditation.” “What are you practicing meditation for?” “To attain enlightenment.” “Is that so?” After saying this, the teacher left. The disciple found this amusing. He was simply doing what his teacher had instructed him to do, so being asked “What are you doing?” seemed funny. But shortly after, he heard a scraping sound nearby. During meditation, one should not be distracted by any sounds, but as the noise persisted, he became curious. Opening his eyes slightly, he saw his teacher rubbing two bricks together. Intrigued, the disciple asked: “Master, what are you doing?” “I’m making a mirror.” “How can you make a mirror by rubbing bricks?” “Then how can you attain enlightenment by practicing meditation?”

The master told his disciple that trying to attain enlightenment through meditation is as foolish as polishing a brick to make a mirror. “Then how can I attain enlightenment?” The master replied: “When you drive a cart and it doesn’t move, should you whip the horse or the cart?” “Of course, I should whip the horse.” “Then why are you whipping the cart?”

At that moment, the disciple was suddenly enlightened. This is Seon (禪). Seon is not merely following a certain posture formally. Sitting with a straight back alone does not constitute Seon. The body is like a cart. Whipping the horse means managing the mind. When you practice meditation, although maintaining proper posture is important, you must above all observe your mind. That is, you must be mindful of your hwadu (meditation topic).

After sharing several stories containing the core philosophy of Seon Buddhism, Sunim took questions from the monks.

When the first question was about doctrine, the abbot suggested to the monks:

“Rather than asking about doctrinal matters that can be found in books, it would be better to ask about your personal suffering if you have any.”

“I have no suffering.”

Sunim smiled and responded:

“The goal of the Buddha’s teaching is to reach the state without suffering, to attain nirvana. I am very pleased to hear that you are in the state of nirvana.” (Everyone applauded)

Sunim explained once more the essence of Seon Buddhism and encouraged the monks to become practitioners who integrate practice, dharma propagation, and social engagement.

It seemed difficult for the monks to share their personal concerns, as no questions came forward immediately. The abbot smiled again and said:

“Not all the monks here have entered nirvana. They’re not asking questions not because they’re enlightened, but because they’re shy.” (Laughter)

The abbot asked about Korean Buddhism. He sought Sunim’s advice on why the Buddhist population in Korea is gradually decreasing and what Vietnam should do to avoid following the same path. Sunim shared much about the history of Korean Buddhism and what perspective practitioners should have to spread Buddhism as good medicine for modern people.

After an hour of dharma discussion, Sunim gave his closing remarks.

“There are things I really want to tell you. First, practitioners should live frugally. If you live luxuriously, you will be criticized by the public. Second, always be humble to the public. If you walk around with too much pride saying, ‘I am a monk,’ you will be criticized by the public. The Buddha said: ‘Be dignified without being servile. Be humble without being arrogant.’ We should be dignified enough to fear no king or rich person in the world. However, we must always be humble to the public. If we maintain this well, we need not fear any obstacle in the world. I hope all of you live with such dignity.”

The Dharma talk concluded with enthusiastic applause. Sunim went out to the courtyard to take a commemorative photo with the monks who were in their summer retreat.

Moving to another location, Sunim had a brief conversation with the Deputy Abbot.

“Thank you for arranging this opportunity to speak with the monks, especially given the sudden change in schedule. Korea experienced capitalism before Vietnam, so we have much to share. The development of capitalism isn’t always beneficial for spiritual practice. While temples may become larger and more impressive in appearance, this can actually hinder practice. I hope monks don’t become too influenced by capitalism. I believe the public backlash happening in Vietnam now stems from temples becoming too lavish and monks living somewhat affluently. Regardless of whether one belongs to Mahayana Buddhism or Seon Buddhism, it’s essential to study Theravada, which preserves the fundamental teachings of Buddhism. We shouldn’t debate which is correct or superior among Theravada, Mahayana, or Seon Buddhism.”

“Thank you for your insightful words.”

“This is a donation. Please use it to treat all the meditating monks to at least a bowl of noodles each.”

After presenting the donation, Sunim also distributed books translated into Vietnamese to the monks. After exchanging greetings, he departed for his next appointment.

After an hour’s drive, Sunim arrived at Buu Long Temple (Chùa Bửu Long) at 10:30 AM. He was scheduled to meet with Venerable Viên Minh, a highly respected teacher in Vietnam.

After waiting briefly in the temple, Venerable Minh personally came out to guide Sunim and his group to the reception room. It was a serene and immaculate space.

After greeting the Venerable with three bows, they engaged in a 40-minute conversation. Sunim began by asking several questions about Vietnamese Buddhism.

“I understood Vietnamese Buddhism to be Mahayana, but I see there are also many monks who follow Theravada traditions. During my previous visit, I met Theravada monks of Khmer ethnicity. I’m curious about how many ethnic Kinh Theravada monks there are.”

“The exact number is unknown, but approximately 800 to 1,000. There are about 150 temples.”

Venerable Viên Minh shared extensive information about the history of Vietnamese Buddhism. He explained that Theravada Buddhism was initially present in Vietnam, but Mahayana Buddhism spread under Chinese influence during their invasion of Vietnam. Meanwhile, ethnic minorities continued to preserve Theravada Buddhism.

**Seon Meditation and Vipassana Are the Same, Only Different in Form
**
The Venerable emphasized that Seon meditation in Seon Buddhism and Vipassana in Theravada differ only in form, while their essence is identical.

“Ultimately, the root of Seon meditation is Vipassana. I’ve written a book that’s used as a textbook in Buddhist universities. It compares Vipassana and Seon meditation, showing that they have identical content but differ only in form.”

Sunim enthusiastically agreed with the Venerable’s perspective.

“Thank you for highlighting the commonalities and convergence between Seon meditation and Vipassana. While Jungto Society follows the Seon tradition, we also place great importance on Theravada. That’s why we first teach Theravada Buddhism to newcomers, followed by Mahayana, and then Seon Buddhism. We don’t consider any tradition superior to others but instead focus on finding common ground in our teaching. All are Buddha’s teachings.”

“You have the right approach in teaching people.”

“Yes, so I’m very pleased that you’ve pointed out the commonalities between Theravada and Seon Buddhism.”

“After deeply studying both Seon meditation and Vipassana, I found that their essence is one. Regardless of the sect, they all point toward the Buddha’s teachings, and their fundamentals are identical.”

“Thank you. Young people today tend to dislike religion. While older generations practiced Buddhism to gain blessings, ensure a good afterlife, and similar pursuits, younger generations don’t place much importance on such things. Today, Buddhism as a practice is more necessary than Buddhism as a religion. That’s why the Buddha’s fundamental teachings are crucial. The Buddha’s teachings are simple and rational. Accordingly, practitioners’ lives should be modest and humble. I believe that by transmitting Buddhism according to the Buddha’s original teachings, we can actually reach young people more effectively.”

Venerable Viên Minh emphasized the importance of using everyday language when teaching Buddhism to make it more accessible to the public.

“Myanmar and Vietnam both learn Vipassana, but the core approach differs. In Myanmar, it’s taught more academically in retreat centers, while in Vietnam, we teach it in a way that people can apply in their daily lives. When I teach the Four Foundations of Mindfulness, I guide people in a way that makes it easily accessible to ordinary people. When lecturing, I use common terminology and discuss everyday life matters with young people, which they greatly appreciate.”

Sunim continued the conversation.

“My teacher shared similar sentiments. ‘A practitioner is not someone who wears monastic robes but someone with a pure mind. A temple is not a particular house or building but any place where those with pure minds dwell. This is Buddhism.’ Following my teacher’s guidance, I consider all people with pure minds to be practitioners. Since a temple is wherever people gather to share the Dharma, I meet and converse with people anywhere—whether in churches, offices, or homes—without being constrained by location.”

“That’s wonderful.”

The two found they had much in common. Regretfully, they had to conclude their conversation but agreed to meet again in the future for further discussion.

After presenting a donation, Sunim hurriedly left the temple.

“Theravada monks must have their meal before noon, so it would be impolite to extend our conversation further.”

Next, Sunim visited Minh Dang Quang Temple (Pháp viện Minh Đăng Quang), a temple of the mendicant sect.

Vietnam’s Mendicant Sect (Khất Sĩ) follows the tradition of Buddhist alms-seeking practitioners and was founded by Venerable Minh Đăng Quang. The sect combines the ideologies and practices of Theravada and Mahayana Buddhism to embody the spirit of early Buddhist mendicant practice.

The Mendicant Sect That Studies Both Theravada and Mahayana

Upon arriving at Minh Dang Quang Temple, Sunim had lunch at the vegetarian restaurant inside. The Secretary General of the Minh Dang Quang Buddhist Research Institute welcomed him.

While sharing lunch, they discussed the temple and the monks’ practice methods.

After the meal, at 1:30 PM, Sunim met with Venerable Thích Giác Toàn. Venerable Thích Giác Toàn is the Director of the Vietnam Buddhist Research Institute and Vice President of the Vietnam Buddhist Association. The Venerable has inspired many Buddhists through various Dharma talks and writings based on the teachings of Patriarch Minh Đăng Quang.

If You Become a Practitioner, Practice Like the Buddha

The Venerable provided a detailed explanation of the history of Minh Dang Quang Temple and the practice methods of the Mendicant Sect.

“Minh Dang Quang Temple was established in 1968. Our founder, Patriarch Minh Dang Quang, learned Theravada Buddhism in Cambodia and established this sect in 1944 to follow Buddha Shakyamuni’s teachings by observing precepts and living as mendicants. He initially had 100 disciples, of whom 30 were monks. At that time, the temple was just a small hut. They had to move locations every three months for their practice. Unlike Theravada Buddhism, we recognize the bhikkhuni ordination. Our monks also engage in labor and production. How long can one live solely by alms-begging? One must also work and produce. Patriarch Minh Dang Quang emphasized three things: live together, practice together, and study together. He always said, ‘If you become a practitioner, practice like the Buddha.'”

While listening to the Venerable’s explanation, Sunim realized it was already time for his Dharma talk with the monks.

“I would like to continue our conversation, but I promised to give a Dharma talk to the monks in summer retreat at 2:00. I will visit you again in the future.”

Sunim presented a donation to Venerable Thích Giác Toàn and concluded their conversation.

After taking a commemorative photo, Sunim moved to the hall where the monks in summer retreat were gathered.

About 50 bhikkhu monks were present. When the Vietnamese monks requested a Dharma talk, Sunim began the conversation with a bright smile.

“I wasn’t able to visit the Mendicant Sect during my previous visit. I was curious about this temple when I passed by, and today I finally have the opportunity to visit. I’m delighted to meet all of you. I’m concerned that our conversation during your retreat period might disturb your practice. However, I’m also pleased if I can be of some help to your studies. Korean Buddhism has the characteristic of inheriting both the Mahayana tradition and the Seon Buddhist tradition. However, what society truly needs today is the Buddha’s fundamental teachings. That’s why we are refocusing on Theravada teachings. I was pleased to learn that you also study Theravada, Mahayana, and Seon Buddhism together.

People who argue may say ‘one type of Buddhism is better than another,’ but from the perspective of truth, we cannot say which Buddhism is better. All forms of Buddhism are simply different aspects of the Buddha’s teachings. That is why today, you and I, as disciples of the same Buddha, can comfortably have this conversation as Dharma friends. Some of you might be older than me or have been ordained longer. However, most of you appear to be young. Since I have lived longer than you, I would like to share my experiences with you.”

Sunim then opened the floor for questions. Anyone could raise their hand and ask Sunim a question. Over the course of two hours, seven monks engaged in conversation with Sunim. One of them asked how to practice in today’s materially advanced civilization to quickly attain enlightenment.

How Can We Practice to Attain Enlightenment in the Age of Artificial Intelligence?

“I have been ordained and am diligently practicing according to the Buddha’s original teachings. However, in today’s world, science and technology are advancing, human lifespans are increasing, artificial intelligence has emerged, and everything is becoming automated. In this era, how should we practice to attain enlightenment more quickly?”

“I entered first grade in elementary school in 1960. At that time, South Korea’s GDP per capita was $100. Now, 65 years later, it has reached $35,000. Economically speaking, that’s a 350-fold increase. But does that mean people have become 350 times happier? Or even 35 times happier? Or even 3 times happier? It’s difficult to say they’ve become happier at all. Yet Koreans still think they would be happier if they just had more money, constantly talking about ‘money, money.’ If GDP increases tenfold to $350,000 in the future, will people become happier? Based on past experience, they will not. This shows that no amount of material abundance or technological advancement can eliminate human suffering.

Despite longer lifespans, artificial intelligence, and automation, human suffering has only increased, not decreased. If people from 100 years ago could see our lives today, what would they say? ‘You’re not threatened by war, you don’t lack food, you have clothes to wear, and you have homes to sleep in—what are you suffering about?’ That’s what they would ask. Yet we all claim to be suffering now. The Buddha’s teachings can provide a solution to the question of ‘how we can live without suffering.’ Life is suffering. The cause of suffering is attachment. If we let go of attachment, we can live without suffering. This is the essence of the Four Noble Truths, the core of the Buddha’s teaching. The Buddha was born a prince. Even then, he lacked nothing and had nothing to envy. Economically, he had abundant food, held the highest status, and possessed everything. From others’ perspectives, he had no reason to suffer and was in an enviable position. Yet he suffered. At that time, there were religions like Brahmanism and philosophies like Upanishad. But these religions and philosophies could not resolve human suffering. So the Buddha explored how to escape suffering and finally reached a state without suffering. We call this state ‘Nirvana.’ The goal of practice is Nirvana. It’s not about going to paradise after death, being reborn in a better place in the next life, or receiving blessings in this life—it’s about reaching a state without suffering. This is the essence of the Buddha’s teaching.

Today’s modern people live just like the princes of Buddha’s time, wanting for nothing. Yet we are suffering. That’s why Gautama Siddhartha’s concerns from 2,600 years ago mirror our own today. We need to free ourselves from material desires. The reason we renounce the world is to liberate ourselves from these material desires. If ordained monks keep clinging to material desires and social status, this contradicts the spirit of renunciation. The Buddha has already walked the path to nirvana. It’s not that there is no path—we simply choose not to follow it. Therefore, we must guide not only monks but all people in this world toward the path of nirvana. Practitioners must always implement three things. First, reach a state free from suffering. Second, share this beneficial teaching with others. Third, help the many people in the world who haven’t encountered this teaching. Now is the perfect time for the Buddha’s teachings to be well-received by people in the world. Yet we keep being drawn to material desires and engaging in acts of praying for blessings, which prevents us from reaching nirvana. I hope you all clearly understand that the goal of practice is to attain nirvana. Only when we have a clear perspective that living without suffering is the goal of practice can we progress on the path to enlightenment.”

The questions continued to flow.

I heard that Venerable Pomnyun Sunim is involved in social activism as well as spiritual practice. Could you explain what kind of social activism you engage in?

Do schools and kindergartens in Korea teach Buddhist doctrines?

How large is the Buddhist population in Korea, and do people follow Buddhism out of faith or for practice?

Have you faced any difficulties during your practice? How did you overcome them?

What is your view on Vietnamese Buddhism and the alms-begging tradition?

What perspective should young practitioners adopt to properly understand “non-self”?

After answering all the questions, it was time to conclude. The entire session maintained a very comfortable atmosphere as questions and answers flowed naturally. Sunim emphasized once more the importance of dependent origination and the middle way, the core teachings of Buddhism, as he concluded the dialogue.

After taking a group photo and offering donations to the monks, Sunim left the temple.

Suddenly, rain began pouring down. The heavy downpour was a vivid reminder that it was indeed the rainy season.

At 4:20 PM, Sunim arrived at Wat Chantarangsay Temple (Chùa Chantarangsay), a Khmer temple. As he stepped out of the car, the abbot and his entourage welcomed him with a traditional greeting.

First, Sunim paid respects at the main hall, then moved to the reception room to engage in a Dharma discussion with the abbot.

The temple’s abbot, Venerable Danh Lung, is the highest-ranking figure in the Khmer Theravada Buddhist order. He shared many insights about the Buddhist faith of the Khmer people.

“There are two Khmer temples in Ho Chi Minh City. In southern Vietnam, there are 456 temples, 45 Salatels (houses where Khmer community activities are held), and one Khmer Theravada Buddhist Academy. We have 10,000 monks. Among the Khmer people, 99% are Buddhist followers. We place great emphasis on education and provide scholarships to many students.”

All Children Must Learn at the Proper Time

Sunim had heard that the Mekong Delta region in southern Vietnam, where many Khmer people live, is extremely poor. He asked several questions to determine if JTS could provide assistance.

“I’ve heard that many poor people live in the Mekong Delta region. Are most of them Khmer?”

“That region is indeed very poor. There are many impoverished people among both the Khmer and Kinh populations. This year, the drought has been so severe that many couldn’t harvest anything at all, and even those who did harvest faced low selling prices, making their situation very difficult.”

“Are there children in that region who cannot attend elementary school because of poverty?”

“Yes, there are children who start elementary school but drop out due to poverty. Simply providing tuition support doesn’t solve the problem because there are many other expenses associated with attending school.”

“My goal is to ensure that all children can attend at least elementary school. That’s why we build schools in places where there are none, to ensure that children can attend school. Children must be able to learn at the proper time, even if they live deep in the mountains. Fifteen years ago, we built a school in Ratanakiri, a region in northeastern Cambodia bordering Laos and Vietnam. At that time, we built schools for indigenous communities living on the Laos-Cambodia border because there were no schools there, but we didn’t build any on the Vietnamese side because schools were already available. But from what you’re saying now, there are children who cannot attend school because of poverty, is that correct?”

“Yes, that’s correct. If you go deep into the rural areas, you’ll find places without schools. So schools are needed. If we just build the schools, the government will send teachers. Many children drop out after first or second grade because their families cannot afford the living expenses.”

Until now, Vietnam had been considered a rapidly growing developing country and not a target for JTS support. Sunim was surprised to learn that there were children unable to attend school. He asked another question.

“Isn’t Vietnam a socialist country that strives for equal education for all citizens? And the Vietnamese economy is developing now.”

“Yes, that’s correct. The Vietnamese government prioritizes education, but its reach hasn’t yet extended to remote areas like the Mekong Delta.”

“In that case, I will discuss with JTS about supporting school construction in the Mekong Delta region. I believe that no child should be unable to attend school. Regardless of who they are—ethnic minorities, people of different religions, or those with physical disabilities—all children must learn at the proper time. This is a responsibility that all humanity must share, regardless of national boundaries.”

“Thank you very much. By your next visit, I will investigate which areas need the most support and report back to you. I hope we can go on a field survey together. I’m very pleased that we can have this conversation about topics beyond religion.”

Sunim agreed to conduct a joint field survey during his next visit to Vietnam. After an hour and twenty minutes of conversation, he offered a donation and presented books as gifts to the monks.

After taking a commemorative photo in front of the temple, Sunim headed back to his accommodation.

Due to rush hour traffic, it took an hour and twenty minutes to reach the accommodation.

Although the Vietnamese Buddhist Sangha Council had reserved a vegetarian restaurant, Sunim politely declined and had a simple meal at the accommodation instead. After dinner, he concluded the day’s schedule.

Tomorrow morning, Sunim will broadcast the Weekly Dharma Assembly online from his accommodation. In the afternoon, he will visit Quoc An Pagoda to engage in Dharma discussions. After meeting with Venerable Thich Thien Nhon, the president of the Vietnamese Buddhist Sangha Council, and having Dharma discussions with the monks, he will conduct a Dharma Q&A session in the evening for Korean residents living in Ho Chi Minh City, Vietnam.