Nov 4, 2024 – Dharma Assembly for Leading Members, 4th Day of Women’s INEB Study Trip
Good morning. A new day has dawned at the Dubuk Jungto Retreat Center.
Today is the fourth day of the Women’s INEB Jungto Society Study Tour. After completing his early morning practice and meditation, Sunim began the day by having Barugongyang (formal Buddhist monastic meal) with the Women’s INEB Jungto Society Study Tour participants.
“Bulsaeng-gabira seongdo-magalda seolbeop-barana ipmeol-gusira”
Chanting the short mealtime sutra, Sunim unfolded his bowl and filled it with rice and side dishes. The participants have become somewhat familiar with the Barugongyang procedure.
After finishing the meal in silence, Sunim poured rice water into his bowl and cleaned it thoroughly with a piece of kimchi, consuming it all.
After Barugongyang, the morning assembly was held. Each person repented for breaking the precepts and made announcements to the entire group. Then, Sunim shared a few words for the Women’s INEB participants.
“Welcome to Dubuk Jungto Retreat Center. This place might be a bit uncomfortable for you to live in. However, since we are living here too, you don’t need to worry too much. You came here to experience Jungto Society, so please put up with the inconveniences and try living here. We’re not putting you in classrooms to sleep while we go to better houses; we sleep here together. We are repurposing this abandoned school that was no longer in use for a long time.
We started Dubuk Jungto Retreat Center with welfare activities to help the elderly living in the surrounding area. We also used it as a warehouse to store supplies for overseas relief efforts. However, these days, as recycled goods are not accepted worldwide, we mainly use them for domestic exchanges. Additionally, this place is an experiment in food self-sufficiency in preparation for the climate crisis era. Due to the contamination of food by pesticides and chemical fertilizers, we are trying to grow as much organic produce as possible for health reasons. Also, since most of the residents in this area are elderly, there are times when farmland becomes uncultivated. Jungto Society uses such land for farming.
A Place Where Unused and Discarded Things Are Revived
In this way, we recycle the buildings we live in, the farmland we cultivate, and the items we use. So, if you observe this place carefully, I think you can gain confidence to say, ‘I too, can do this level of activity when I return home.’ However, if you visit places like the Seoul Jungto Social and Cultural Center or the Mungyeong Jungto Retreat Center, you might think, ‘It would be nice if we had facilities like these,’ but creating such places requires a lot of financial resources and effort. However, since Dubuk Jungto Retreat Center mostly recycles unused and discarded items, anyone can do it if they have the will.
This is a place where we farm and live, so anyone who wants to live here must work for at least two hours a day. You, the INEB participants are no exception. So today, you’ll have to go to the field and work. (Laughter)
“I should be doing farm work with you, but I have a Dharma assembly at that time, so I won’t be able to join you. Although life here may be inconvenient, I hope you will manage well. I also ask the members of the Sangha to take good care of our guests to minimize their discomfort. I also thank the volunteers who are supporting us behind the scenes.”
After finishing the Barugongyang, there was a short break before the participant introductions began at 7:30 PM. One representative from each country, including Bhutan, Ladakh, Sri Lanka, Thailand, and China, came forward to introduce themselves and explain their activities in detail.
First, the participants from Bhutan introduced themselves.
“I am Tshewang, and I have been working as a project manager for the Bhutanese Nuns Foundation for seven years. Our foundation strives to improve the living standards, health, and education of nuns in Bhutan, supporting their growth and self-reliance through various educational programs. In particular, we provide safe living spaces for nuns and create environments where they can receive education and training. Currently, we are operating an international center where various research and training take place, helping nuns develop a broader perspective both domestically and internationally. The goal of our foundation is for nuns to grow into true leaders.”
Next, the monks from Ladakh introduced themselves.
“I am Ven. Lhadon from the Ladakh Nuns Association. Our association provides educational opportunities for nuns and young girls, helping them learn traditional Tibetan medicine to serve the local community. In the past, women in Ladakh had few opportunities for education, but under the guidance of Dr. Sering Palmo, nuns have been able to receive higher education and build professional careers. Currently, our association operates two clinics in remote areas to provide medical services, with nuns autonomously managing all operations. Our goal is to enable women to demonstrate their practical abilities and contribute to society.”
Next, a bhikkhuni from Sri Lanka introduced herself.
“I am Ven. Viharani Their, a bhikkhuni active in Sri Lanka. Having grown up facing economic and social difficulties, I started a project called ‘Children’s Circle’ to help children in similar environments. This project aims to nurture not only knowledge but also compassion and leadership in marginalized children. I want to help these children grow into leaders with both knowledge and empathy when they enter society. I will continue to do my best to help these children grow up dreaming of a better future.”
Another bhikkhuni from Sri Lanka then introduced herself.
“I am Ven. Silananda, operating the Sakyadhita Training and Meditation Center in Sri Lanka. Our center provides meditation programs and counseling services for bhikkhunis and the general public, helping both the local community and members of the Sangha enjoy mental and physical well-being together. In particular, we provide counseling and support for pregnant women, and operate regular Dharma assemblies and meditation retreats monthly. Our goal is to help bring peace and harmony to Sri Lankan society and the world.”
Next, a bhikkhuni from Thailand introduced herself.
“I am Ven. Ben, a meditation instructor in Thailand. My main role is to spread Buddhist teachings through meditation programs and convey the value of true peace and simplicity to people. I also help deepen understanding of Buddhism through my academic background and encourage communication between people and religions. At our meditation center, we regularly conduct 10-day meditation retreats, supporting participants to reflect on their inner selves and find true freedom. Our hope is to help people move away from materialism and find true happiness.”
Next, a female activist from Thailand introduced herself.
“I am Ben, working with SEM (Spirit in Education Movement) in Thailand. Our organization is active in Myanmar for peace-building, interfaith harmony, and refugee support. We are fostering active citizens through alternative education and psychosocial support within Myanmar, especially aiming to promote peace amidst Myanmar’s complex political situation. We are working to create a peaceful future by bringing together diverse religions and ethnicities.”
Next, a female activist from China introduced herself.
“I am DongDong, working as a yoga instructor in China. Because religious activities are limited in China, I help people connect with their inner selves through online meditation and reading groups. Since COVID-19, I have been conducting 3.5-hour online classes daily, communicating with people across China. Our group currently has 120 members, and we place great importance on helping them find peace of mind and support each other. We hope that our meditation and education will continue to help more people in the future.”
Lastly, the INEB project manager from Thailand introduced herself.
“I am Anchalee, planning and managing various projects at INEB. INEB brings together Sangha members, LGBT activists, and lay practitioners to listen to and reflect on the suffering of marginalized people. We don’t view ‘peace’ as simply the absence of war, but aim to create a positive and harmonious society where all people can coexist. Through these activities, we hope to address structural societal suffering and transform into a better society. I look forward to continuing to achieve these goals with all of you.”
Sunim sat in the back, listening attentively to the participants’ presentations.
After all the presentations were finished, Sunim gave some words of encouragement to the participants.
“I have listened carefully to your presentations. The role of female activists will become very important in the future. In Korea, our ancestors used the expressions ‘pre-heaven era’ and ‘post-heaven era.’ They prophesied that in the pre-heaven era, the king was the master of the country, but in the post-heaven era, the people would become the masters of the country. Similarly, in the past, men were the masters, but in the future, it will be a world where men and women are masters together. Most societies are already changing in this direction.
So why were women considered less capable than men in the past? First, women were not given educational opportunities. Second, they were not given any social roles. As a result, women had to depend on men to survive. In all countries, when land was given to farmers or roles were assigned, they were only given to men.
Why Women’s Roles as Activists Are Becoming Increasingly Important
However, times have changed. Although still insufficient, women now generally have the same educational opportunities as men. Of course, women are still not given enough opportunities at higher education levels, but at least they can now receive basic elementary education. In developed countries, women can receive higher education as well. Now that women are given social roles, they no longer need to depend on men. While these changes have led to some gender conflicts, women’s social roles will continue to grow in importance.
On the other hand, men are facing various issues. In particular, men have a strong desire for power and fame, and they pursue pleasure. So even monks, when they gain high positions, become famous, or acquire money, try to build large temples. This inevitably leads to various actions that violate precepts. They may act unlike practitioners by driving luxury cars, living lavishly, or engaging in extreme wastefulness, which invites social criticism. They may also display authoritarian attitudes, which are not suitable for today’s democratic society and do not align with the Buddha’s teachings. Moreover, this is not an attitude that can overcome the climate crisis.
On the other hand, I believe that women are relatively mentally healthier compared to men. Firstly, they are less inclined to pursue pleasure and are less authoritarian. Since women are generally healthier both mentally and in their lifestyle compared to men, it’s much easier for them to connect with the public. In terms of wielding authority and domination, male monks have stronger power. However, when approaching from an equal standpoint, women have a significant advantage. Women have received the same education as men, are given social roles, can approach the public in a friendly manner, and are less consumeristic. Therefore, I think that women’s social roles will naturally expand.
I believe that how well we create a system that allows more female activists to participate, and how healthily you all engage in activities, will have a significant impact on future social and Buddhist development. Until now, female activists have mainly been assigned to supportive roles assisting male activists, and in some cases, even these roles were not permitted. Even when Sunim spoke to high-ranking monks in Theravada Buddhism about the need to enhance the capabilities of female activists for the development of Buddhism, most did not listen. They seemed to not yet understand the changes in the world. However, the monks who participated in the INEB study tour gradually came to understand this reality.
However, if you adopt a resistant attitude towards the existing order, it’s easy to create conflicts with the established Sangha. So, rather than resisting, I hope you won’t shrink back or act subserviently, but instead act more confidently and proactively while looking towards the future.” 
After concluding the self-introduction session with Sunim’s words of encouragement, the female INEB participants immediately headed to the farm for fieldwork. Sunim made his way to the broadcasting room to conduct a live Dharma talk for leading members.
The Dharma talk for leading members began precisely at 10 AM. As all the leading members entered the video conference room, Sunim greeted them.
“Despite it being late autumn, the weather is as warm as spring. The garden is filled with various spring flowers like azaleas and roses in full bloom. It seems the flowers are confused by the warm weather, thinking it’s spring. Although yesterday and today have been quite warm, temperatures are expected to drop sharply from Thursday, marking the start of a proper winter. Please take care of your health during this seasonal transition.”
Following this, leading members asked questions about the challenges they face while running the Buddhism Course and Sutra Course. After addressing pre-submitted questions, Sunim also took questions on the spot. One participant sought Sunim’s advice on how to approach the potential negative effects of rapidly advancing artificial intelligence technology.
How Can We Reduce the Negative Effects of AI Technology?
“The best method is not to develop it at all. Living in harmony with the natural flow of change is ideal. This way, there are no major side effects. Nature changes over millions or hundreds of thousands of years, so the side effects from sudden changes are less severe. However, we can’t know if the technologies humans develop today, which seem revolutionary now, will still be harmless to humans 500 years from now. We haven’t fully utilized these technologies yet, so we haven’t seen all the potential consequences. For instance, it took 50 years to discover that Freon gas destroys the ozone layer, and now it’s banned. DDT was once celebrated for eradicating all pests like fleas and bedbugs, but it was later revealed to be carcinogenic. Side effects often only become apparent after use. Plastic was initially hailed as a new material, but now microplastics are causing significant environmental problems. Vinyl and styrofoam were also once highly praised materials, but now they’re destroying the environment.
We can’t predict the impact of artificial creations at the time of their development. We can address the side effects that are currently apparent, but it’s difficult to prepare for those that haven’t yet emerged because we don’t know what they’ll be. Although we can’t know exactly what side effects will occur, it’s best to approach most newly developed substances with the expectation that there will be side effects.
We cannot know at present what harm artificial intelligence (AI) may cause to humans. Despite our concerns, it may turn out to have only beneficial aspects, or it may produce unforeseen side effects. Therefore, if we want to prevent side effects entirely, it’s best not to develop AI at all. If we wish to use AI for convenience, the only option is to address side effects as they arise during use. This is because we can only create legislation to prevent problems once we recognize them. How can we take any measures when no side effects have appeared yet? As AI development progresses and we begin using it, harmful effects will likely emerge.
The discovery of nuclear fission led to the development of atomic bombs, causing tremendous damage. However, we also use nuclear power plants for energy production, which has helped solve energy shortage problems to some extent. We thought this was beneficial, but later it became problematic due to nuclear waste and radiation leaks. Now, with the current energy crisis, discussions about the necessity of nuclear power are resurfacing. This is because while our energy needs were previously limited to running cars and factories, using AI and big data requires enormous amounts of energy. AI technology is even described as an energy-consuming behemoth. As AI technology advances, our energy needs may grow to levels incomparable to what we use today.
We have no choice but to make adjustments as we gain experience. If the side effects caused by AI continue to grow, and our ability to develop countermeasures can’t keep up, humans may suffer significant harm from the AI they developed at some point. This wouldn’t be due to karma or fate, but rather a result of our inability to respond to approaching side effects adequately. It would be a case of shooting ourselves in the foot.
It’s impossible to prevent everything in advance. The only way to prevent things beforehand is to live according to the flow of nature. We should not use anything that hasn’t been verified. However, the technological development that humans are engaged in involves creating new, unverified things and then verifying them through actual use. As a result, side effects are bound to appear somewhere in some form. Whether these side effects will manifest in the human body, impact the climate and environment, or lead to harm through misuse of the technology, we cannot know at present.
The sharper a knife is, the easier it is to use, but the risk of cutting oneself increases. The more useful a technology is, the more convenient it becomes, but the side effects can also be greater. These days, Sunim’s Dharma talks are made into videos and uploaded to YouTube, allowing many people to listen to them. On the other hand, deepfake technology, which uses artificial intelligence (AI) to synthesize images, has caused a lot of damage. While using technology has its conveniences, misuse of that same technology can also lead to harm.
Given this, how can we prevent side effects when we don’t know what they might be? If we want to prevent all side effects in advance, we should not develop anything at all. If we do develop, we can only deal with side effects as they appear and respond accordingly. Just as the production of Freon gas and DDT was stopped after their side effects became apparent, the use of AI technology might also be banned if its side effects become uncontrollable. Depending on the nature and extent of the side effects, we might partially restrict its use to reduce negative impacts, or we might completely ban its use.
The smartphones we use now make our lives very convenient. However, they are having a serious negative impact on children’s education. That’s why there are proposals to submit legislation banning cell phone use during class time. These days, people are texting on their smartphones even during meetings and public hearings with me. They barely listen to the meeting content, so even after attending the same meeting, they later say different things I’m not unaware of this – I know everything. If this trend worsens, there may come a time when people have to check in their smartphones before entering meeting rooms. In the US, you have to leave your cell phone at the entrance when visiting intelligence agencies because information can be leaked using phones. Nowadays, smartphones can record audio and video, so information can be leaked immediately. Even in politics, the whole country is in an uproar over text messages and recorded conversations.
Similarly, the more advanced the technology, the greater the side effects naturally become. Among all living beings on Earth, humans have the highest intelligence, don’t they? As a result, the harm humans cause to the Earth’s environment is bound to be enormous. This phenomenon occurs because the capabilities are so advanced. The same goes for technology – the more advanced its functions, the higher the probability of side effects. For example, how convenient would it be to pass through airport security using iris or fingerprint recognition without a passport? However, in a dictatorship, this could be used to control the entire population. They can observe where everyone goes and what they do. While CCTV is effective in catching criminals, it can also be used to control residents. So it’s unclear now whether technological advancement will further develop democracy or, conversely, strengthen control over individuals. In my view, it seems likely to move in the direction of strengthened control.
When such side effects occur, we have no choice but to deal with them at that time. Don’t worry too much. This is what life is like. In the past, solving the problem of starvation was a big deal, wasn’t it? As scientific and technological developments solved the problem of starvation, the era of climate crisis arrived. Now we are in a situation where the problem of starvation may resurface due to the climate crisis. This is life. So you should focus on freeing yourself from anguish now, rather than looking too far ahead and trying to solve problems in advance, which leads to endless worries. That’s why when Buddha was asked if the universe is eternal, he responded with silence.
“Thank you. I understand well.”
The questions continued. After answering all the questions, the live broadcast ended as it was almost 12 o’clock.
The female INEB participants also returned to Dubuk Retreat Center after spending the entire morning planting onions in the field.
After lunch, from 1 PM, Sunim had a full-fledged dialogue session with the female INEB participants. First, Sunim smiled and spoke:
“How was the farm work this morning? What did you do?”
“We planted onions. We wanted to plant more and work longer, but the work time ended too quickly.”
“You should have been sweating profusely, but you did easy work.” (Laughter)
On the first day, the female INEB participants received explanations about Korean Buddhism and the history of Jungto Society. On the second day, they learned about the Buddhism Course and Sutra Course. On the third day, they were briefed on the Dharma assemblies, 1000-Day Practice, and retreats. Today, they will learn about Jungto Society’s volunteer system, and tomorrow, they will hear about Jungto Society’s social activities and organizational management.
Continuing on from yesterday, many questions were received from participants curious about Jungto Society. Eight people raised their hands to ask Sunim questions on various topics such as the curriculum of the Happiness School, Korean food, the 1000-Day Practice, community, spreading the dharma around the world, and methods of prostration. One of them was confused about whether practice or social action should come first and wondered how Sunim was able to integrate the two.
How Can We Integrate Practice and Social Action?
“The reason there are arguments for both sides is that both aspects exist. Rather than approaching it as ‘which one is right,’ we should see that both aspects coexist. However, from the perspective of starting out, one’s own practice should generally come first. Although it’s not always the case, it’s generally true.
You can’t guide others with your eyes closed, can you? So you need to open your own eyes to some extent first. Also, think about when you’re carrying a heavy load. When you’re carrying a heavy load, you mostly keep your eyes on the ground and can’t look around. That’s why you can’t see other people’s heavy burdens. Even if you do see them, you can’t help because your own load is heavy. Instead, your mind is filled with thoughts like ‘I wish someone would help carry my load.’ That’s why we suffer. Why do we keep trying to receive help from others? Because we are in pain ourselves. So we need to unload our own heavy burdens first. Only then can we lift our bowed heads slightly and look around. Then we can see others carrying heavy loads. And if necessary, we can help carry their loads.
So resolving individual suffering can be the starting point. Venerable Pomnyun Sunim’s Dharma Q&A can be seen as an activity that lightens other people’s burdens. Then people express gratitude and offer something in return. This is because when individual suffering disappears, we can see others. We can even see the suffering of people on the other side of the world.
If asked, “Must one necessarily open one’s own eyes first?” the answer is not necessarily so. As we help those in need while opening our own eyes, we come to realize how happy we are. This, in turn, helps alleviate our own suffering. The act of helping others doesn’t end there; it also aids in freeing ourselves from suffering. Stress primarily arises when we are trapped within ourselves. However, when we slightly broaden our minds to help others, stress naturally decreases. Thus, helping others ultimately becomes a way of helping ourselves. This doesn’t mean one way is right. Opening our eyes eventually leads to the act of helping others, and the act of helping others circles back to opening our own eyes. Practice and social action create a virtuous cycle in this way.
This is the core philosophy of Buddhism, known as the Bodhisattva ideal. It seeks enlightenment above and saves sentient beings below. To elaborate, Theravada Buddhism places more emphasis on opening one’s own eyes, while Mahayana Buddhism emphasizes that saving sentient beings is the path to enlightenment. It teaches not to seek enlightenment apart from the secular world, but to deepen one’s enlightenment gradually by showing compassion and saving sentient beings in the world. Thus, while Theravada Buddhism primarily involves retreating from the world to practice meditation in forests, Mahayana Buddhism mainly pursues self-cultivation through volunteer activities to help those in need within society. We shouldn’t consider one better than the other; both aspects should be recognized as valid.
“Theravada Buddhism and Mahayana Buddhism are not separate entities. Mahayana Buddhism emerged as a critique of Theravada Buddhism’s excessive focus on self-practice, becoming a new form of Buddhism. However, the side effect of Mahayana Buddhism is the risk of becoming too secularized. In Japan, it has even reached the point where Buddhist monks marry. Therefore, we shouldn’t take the stance of ‘Is Theravada right, or is Mahayana right?’ Instead, we should consider ‘Which path brings peace to my mind and allows me to connect with more people?’ This is because each has its own strengths.”
“Thank you. I understand well.”
The questions continued to flow.
After two hours of conversation, a short break was taken.
The female INEB participants attended a lecture on Jungto Society’s volunteer system and sharing of hearts, while Sunim headed to the broadcasting room for the evening Dharma Q&A with leading members.
As the sun set, the Dharma Q&A with leading members began at 7:30 PM. Like the morning session, the leading members asked Sunim various questions about the operation of Jungto Society.
After answering questions for an hour and a half, Sunim gave his closing remarks.
“Today, you have made various suggestions based on your experiences in your activities. I hope the Jungto Society administration will take these opinions into account and create a system that allows leading members to work more efficiently with less burden. Let’s also work together to create this system.”
After finishing the live broadcast, it was well past 9 PM when Sunim left the broadcasting room. The female INEB participants had also completed their program and gotten ready for bed.
Tomorrow will be the fifth day of the female INEB Jungto Society study tour. In the morning, they will do farm work and then visit Bulguksa Temple. In the afternoon and evening, they will have a dialogue session with Sunim.
