What is enlightenment, neither following nor suppressing desires?

Jan 07, 2025 – Day 15 of Bhutan Survey_Meeting with Karma Tshiteem and the King’s Mother

Hello. This is day 15 of the Bhutan survey. This morning, Sunim met and conversed with Karma Tshiteem, who served as the Chairman of the Royal Civil Service Commission and the Chairman of GNH (Gross National Happiness). In the afternoon, he met with Tshering Yangdon, the mother of the current king.

After completing his morning practice and meditation, Sunim began the live broadcast of the Buddha’s Enlightenment Day Dharma assembly at 7 AM Bhutan time. At 10 AM Korean time, Jungto Society members also connected to the live broadcast. First, Sunim gave a commemorative Dharma talk for Buddha’s Enlightenment Day.

“You have overcome all the difficulties of the past year, so I hope that in the new year, you will all enjoy a freer and happier life day by day. And in the new year, I pray that our country and the world will be more peaceful.

Today is the day Buddha attained enlightenment. On this Enlightenment Day, I am meeting with you from Thimphu, Bhutan. I left Korea on December 23rd and arrived here in Bhutan on the 24th, and I have surveyed the entire Zhemgang district, which is undergoing sustainable development. Although I couldn’t visit every small village, I visited all the villages where people live in some concentration. And now I have arrived in Thimphu, the capital of Bhutan, to embark on a pilgrimage to India.

Buddha was born as a prince, learned from teachers, followed his parents’ teachings, and spent an exemplary adolescence. Then, for the first time, he participated in an agricultural ceremony and saw how people in the world lived. The farmers he saw looked so wretched. So he asked the farmers, ‘Why do you live in such suffering?’ They answered that their masters were exploiting them. As the farmer who said he was being exploited beat the ox and plowed, the ox panted under the yoke. When the plow turned over the soil, small insects appeared, and all sorts of birds flew in to eat those insects. At that moment, the young man had a great question: ‘Why must one die for another to live?’ Is there no way to live together? Seeking an answer to this question, he eventually met a renunciant practitioner, and after listening to his teachings, he decided to renounce the world and practice himself. However, his parents could not understand their son’s earnest wish. They thought, ‘Born as a prince with everything provided, living a life envied by everyone in the world, what dissatisfaction makes you want to leave home?’ As his parents tried to dissuade him, he hesitated, unable to do one thing or the other. He spent a lot of time sometimes following his parents’ words and sometimes thinking about his own wish, until he finally made the ultimate decision that ‘In this world, I cannot find a way for everyone to live together.’ and left home. He thought he would attain enlightenment right after leaving home, but when he actually left home and practiced, his life became more inconvenient and difficult. So he once regretted leaving home, but looking back on how much he had wanted to leave home and practice for the past 10 years, he renewed his initial determination and shook off various afflictions to practice with fearless determination. We express this as ‘6 years of ascetic practices.’

However, even through such thorough ascetic practices, he could not attain enlightenment, so he deeply reflected on what was wrong with his practice. This is expressed in the scriptures as the temptation of Mara. The scene where Mara tempts, ‘There is no such thing as enlightenment. Only such words exist.’ appears in the scriptures, which can be seen to mean that Buddha himself also had doubts about ‘Is there really enlightenment?’ Because despite practicing with all his might, he had not experienced that state. And there were times when he wondered what meaning there was if he died while practicing like this.

What is Enlightenment, Neither Following Nor Suppressing Desires?

Going through this process, he looked back on his practice once again. When he was young, he took the fulfillment of desires as the joy of life. However, he realized that ‘Pleasure is not sustainable. Pleasure soon turns into suffering. Suffering and pleasure only cycle.’ and set out on the path of a renunciant practitioner. So he practiced asceticism to suppress desires. However, suppressing desires resulted in tremendous tension in body and mind. In a state of tension, he could not reach complete ease. Just as he could not reach complete nirvana by indulging in the pleasure of following desires, he could not reach complete nirvana by denying and enduring desires. He explored how to be free from those desires.

‘Neither following desires nor rejecting desires is the path to liberation. Both are biased. Abandoning the extremes of hedonism and asceticism, one merely knows desire as desire. When desire arises, one merely knows that desire has arisen, neither following it nor rejecting it.’

By discovering this middle way, he began to gradually become free from desires. So he left the forest of ascetic practices, bathed in the Ganges, and recovered his health by eating the milk porridge offered by Sujata. Then he obtained a handful of grass to make a seat, and in comfort, he observed all the symptoms arising in his body and mind. He became aware of his breath, became aware of all kinds of sensations arising in the body, and then how they changed into feelings, then into desires, and thus actions arose, and suffering followed again – he observed this process in comfort and became aware. Through this process, he saw that all our suffering starts from ignorance and delusion.

So even when desire arose, he did not follow it. This is keeping the precepts. And by immediately becoming aware of the pleasant and unpleasant feelings arising in response to his karmic tendencies, he stopped at the stage before desire arose. Eventually, since the root of desire arising is ignorance, when he shattered ignorance, he was able to be free from all suffering. In this way, he found the chain of connections and destroyed ignorance. Then all afflictions disappeared and his mind became bright. When he got up from his seat and took each step, he felt the sensation of sand under his feet and saw the dew on the leaves.

‘Everything in this world just arises and disappears according to causes and conditions. Everything in this world is interconnected. Nothing exists independently. There is nothing eternal. They are just interconnected and changing. Like clouds arising and disappearing, like ocean waves surging, all beings in this world arise according to causes and conditions and disappear according to causes and conditions. Even when they arise, they have not really arisen, and even when they disappear, they have not really disappeared, they are just changing!’

When he realized this, all doubts disappeared, and joy and suffering all disappeared. He just calmly observed. This is how Buddha attained enlightenment on this day, at dawn on the 8th day of the 12th lunar month. At the moment he saw the morning star, his last doubt disappeared and everything became bright. Like turning on a light in a dark night, everything became clearly visible.

Just Arising and Disappearing According to Causes and Conditions

When we do some action, or have some thought, or say something, some result arises due to this cause, but we cannot predict that result. However, if we realize the law of dependent origination that Buddha realized, we clearly know how the fruits of the causes we have created arise. That is, we can predict the future. So when we create causes, that is, when we act or speak, we become careful in everything. Because we know in advance the fruits of suffering that our actions will bring, we know how to stop even when desire arises, and we know how to act even when dislike arises. But if we don’t know the result, when we are told to do something we don’t want to do, we struggle a lot, saying ‘Why should I do it?’ Conversely, when we can’t do what we want to do, we also struggle a lot. However, if we clearly know what results will arise when we do this work, we become free from likes and dislikes.

Also, because we don’t know why various things happen to us, we hate, resent, and despair at someone. But if we know that everything that happens to us is just a result due to some cause from the past, we have nothing to resent. Just as leaves shake because the wind blows, everything that happens to us is just a result arising due to some cause created in the past. When we don’t know the cause, we wonder why the leaves suddenly shake, but when we know it’s a phenomenon caused by the wind blowing, the doubt disappears. Like that, everything that happens to us is just a result arising due to some cause from the past. It’s like water flowing below even if it doesn’t rain when water is sent from above. So we have nothing to resent. Because everything that happens to us is just a result appearing due to various causes from the past, we just accept it.

So we come to willingly accept what has already happened, and we become careful in speaking, thinking, or acting in preparation for what will happen in the future. We don’t refrain from doing things, but we become careful. The word ‘careful’ means that we are mindful according to the results we can see.

Practice is neither resolving, determining, and enduring, nor doing everything according to one’s desires. Practice is just being aware of all phenomena arising outside and all symptoms arising inside oneself. We just become aware, ‘Oh, this is arising!’ So even if we miss something and do some action, we don’t regret that we did wrong. We just calmly accept the future results of that action. Rather than regretting past actions that have already passed, if the results of past mistakes arise for us now, we calmly accept them. So although from the outside it may look the same as others – feeling cold, hot, hungry, or uncomfortable – we don’t hate, resent, suffer, get angry, get irritated, become afraid, or worry and fret like others do because of those things.

Just Being Aware

If you think that nothing happens when you practice, you are misunderstanding practice. Everything that happens in this world just arises and disappears according to causes and conditions. A practitioner remains calm amidst all that. Even if we miss our awareness and unknowingly follow our desires, we don’t regret and lament, but just realize ‘Oh, I missed it!’ and willingly accept the consequences. When resentment arises, if we realize it is the result of past causes and conditions, even if we momentarily fall into ignorance and suffering arises, we can quickly become free from that suffering through awareness.

If we are always awake, no fear or suffering arises. Even if suffering arises because we momentarily miss our awareness, if we realize why that suffering is arising, we can reach ease in a short time. This is called attaining nirvana. However, ordinary beings always want what they desire to be fulfilled. Because they cling to wanting to do whatever they want to do and not do whatever they don’t want to do, they always wander, sometimes happy, sometimes suffering, sometimes joyful, sometimes sad, sometimes regretful.

The Path of Following Desires Does Not End Suffering

I am in Bhutan for sustainable development. When I ask the residents of Bhutan how their living conditions are, they say things like ‘We lack drinking water.’ ‘We couldn’t farm this year because we lack irrigation canals.’ ‘We don’t have houses.’ ‘We have houses but they are very uncomfortable.’

When you go to the villages where Bhutanese residents live, you see that although they eat, dress, and sleep, they live in really uncomfortable conditions. Still, they have joy. It’s because they are satisfied with small things. When you go to a poor village and say you will provide materials, they say ‘We will fix it with our own strength. Just provide us with the materials. We will do anything’ and they are happy with hope. But when you go to a slightly better-off village, even if you say you will provide materials, they are indifferent. They just request for things to be done for them. If you go to a poor village and ask ‘If we just provide barbed wire, will you cut wood from the mountains and make posts and fences?’, they rejoice saying ‘How wonderful that would be!’ But if you ask the same thing in a slightly better-off village, they demand ‘Wood rots, so you need to make it with steel pipes and wire mesh.’ If you ask whether they can do it, if materials are provided, they answer ‘No, do it for us.’ I learned through this survey that the poorer they are, the more grateful they are for small things and the more they try to do things themselves, but the better off they are, the more demands they have and the harder it is to have self-reliant movements.

As people become slightly better off, they increasingly want things like washing machines, refrigerators, cars. Do we have no afflictions even though we now live with washing machines, refrigerators, and cars? We have our own agonies too. Although they say Korea is now democratized, all sorts of things happen and people fight within Korea. Even in the remote mountains of Bhutan now, the news reports what’s happening in Korea. So I’m not saying we should live in poverty. The point is that following the path of desire does not end suffering. People living in Korea now, even if they are counted among the poor, are counted among the very rich globally. I’m not saying don’t work hard to earn more money. I’m saying don’t suffer, don’t complain, don’t be dissatisfied. If you need more money, you can earn more. But don’t resent or hate anyone.

When we come to know Buddha’s teachings, first, we become at ease. We have no one to hate or resent, and we don’t become anxious or impatient. Second, we can do at least a little of what is needed in this world. We can help those in difficulty, we can work to eliminate discrimination in society and move towards equality, we can realize justice. In this way, we can do things for the world. If we save a little of what we have, we can provide water for people living in poor areas, we can build houses for those without homes. We can do things that are good for ourselves and good for others. Then we feel the dignity of our existence and feel rewarded for being alive even for one day. This is what Buddha’s teachings make us realize.

Buddha did not talk about liberation while sitting on the throne enjoying everything. Even while begging for food, wearing picked-up clothes, and sleeping under trees, he guided suffering beings to be free from their suffering. Because Buddha showed it himself, it is possible for anyone who knows this Dharma to be free from suffering. So it is called universal enlightenment. Buddha’s Dharma is not only right but also universal, meaning anyone can realize it, so it is called ‘Anuttara Samyak Sambodhi’ in Indian language.

Thinking of Buddha’s teachings once again, I hope you all practice diligently and live a free life without suffering. And there are many people suffering in this world. Jungto Society operates Dharma Q&A, the Awakening Retreat, Jungto Dharma School, and Happiness School to awaken ignorant people and free them from suffering. Also, for poor people, we need to share what we have. We should live a life that helps those who lack drinking water, food, housing, and medicine. When we do this, it is called ‘seeking enlightenment above and transforming sentient beings below.’ We call such a practitioner a ‘bodhisattva.’ On this Buddha’s Enlightenment Day, I hope you all resolve to live the life of a bodhisattva.”

After Sunim’s Dharma talk ended, the Jungto Society members reflected on the meaning of Buddha’s enlightenment and together did 108 bows and meditation.

After finishing the Dharma assembly, Sunim had breakfast prepared by the BNF Foundation bhikkhuni nuns and communicated with Korea to handle work matters. At 10 AM, he moved to downtown Thimphu to meet Karma Tshiteem.

At 10:45 AM, when they arrived at the Choego Center, Karma Tshiteem greeted them warmly. It had been 5 months since they last met in July of last year.

“Welcome, Sunim. How was your survey of Zhemgang?”

Sunim shared his detailed observations from the survey.



“After surveying the entire Zhemgang district, I realized there’s much more work to be done than we initially planned for the pilot project. The pilot project area had better roads and living conditions. Some areas we visited this time, like Zhobkha Gewog, were in much worse condition. While typically 2-3 households in a chiwog lacked proper housing, in Zhobkha Gewog, there were cases where over 10 households in each Chiwog were without proper houses. It seems the house-building project will be about twice as extensive as we anticipated.

First, we plan to install partitions in houses without interior divisions and provide shelving and dining tables for storage. For homes where use firewood inside, we’ll install stoves and chimneys, and renovate toilets for better hygiene. Some houses need structural repairs to pillars or floors. However, as we start renovations, unexpected issues often arise, making it difficult to accurately estimate the budget in advance.”

Karma Tshiteem continued the conversation by asking Sunim for more specific details.

“How do you plan to procure the wood?”

“In rural areas, I’m told that when wood is needed for house construction, people obtain government permission to source it from nearby forests. The price is set based on the size of the trees. For houses that already have wood prepared, we only need to add cement and roofing, but for those without any wood, the expenses will be higher. Since the level of preparation varies for each household, we’ll need to provide support based on individual circumstances.

Another potential issue is that when we build new houses, they will be better than existing ones, so those who were planning on repairs might also demand new houses. (laughs)”

Sunim showed a video of a recently constructed water channel in the Rimapong area. Karma Tshiteem exclaimed several times.

“Beautiful!”



Sunim added his observations from the survey.

“During the survey, I realized that the water issue is more serious than I thought. However, it seems the main cause is not an absolute shortage of water, but rather increased water usage as living standards improve. With more frequent use of washrooms and toilets, residents want to install taps in each house. Some even want taps installed in their farmhouses where they stay during busy farming seasons. In many cases, existing water sources are insufficient, requiring us to find new sources several kilometers away. If we can’t resolve the water source issue, we might need to increase the size of water tanks.”

Karma Tshiteem also inquired about the residents’ reactions.



“Were the villagers eager to participate?”

“Yes, overall they were enthusiastic, but villages with better living standards were somewhat less proactive and had more of an expectation that things would be done for them. While some villages were grateful just to have their bamboo fences replaced with wire fencing, in slightly better-off villages, there were requests for fences made of steel pipes and metal mesh. (laughs)”



Sunim also shared his concerns about administrative staffing.

“I’m worried about how much government administrative support will be available once work begins in earnest. For example, to build houses, we need thorough basic surveys on family sizes and available materials. After the survey, technicians need to provide estimates, based on which proposals are written and approved. Then, materials need to be supplied, and their use at the sites must be monitored.”

“I think we’ll need to discuss this issue with each district governor.”

“Yes, once the survey is complete, we’ll need to reinforce our workforce and develop an overall plan.”

Sunim shared the survey details and his concerns, engaging in a conversation with Karma Tshiteem for about 1 hour and 20 minutes. Tshiteem listened attentively to Sunim’s account and offered various suggestions.



“After completing the Trongsa survey in February, I’ll visit you again to discuss the overall situation.”

“I’m sorry I couldn’t be of much help.”

“Not at all. Just having someone to discuss these matters with is a great help. We’re not yet at a stage where I can ask you for specific assistance.”

After the conversation, Sunim had lunch at the Sanmaru restaurant and bid farewell to Rinchen Dawa, who had provided interpretation during the 15-day Bhutan survey.

“Having Rinchen with us made this survey so much smoother. Thank you. We were able to communicate with many villagers in a short time, because of you.”

“Thank you, Sunim. I hope you complete your schedule in good health. See you again.”

At 1:30 PM, Sunim returned to the BNF Foundation for preparations. At 3:30 PM, Queen Mother Tshering Yangdon visited the BNF Foundation. Tshering Yangdon is the mother of the current 5th King of Bhutan and is dedicated to various activities for the welfare of the country and its people.




Sunim shared his observations and feelings from the Zhemgang survey with the Queen Mother, engaging in conversation for about an hour. Without an interpreter, they communicated using short, simple words. Despite this, they were able to share their thoughts to some extent. Sunim also shared his future plans.

“In February, I plan to survey the Trongsa region. After completing the survey and returning to Thimphu on February 12th, I’ll visit you again to discuss the overall situation.”

The Queen Mother expressed interest and empathy for the ongoing activities in Bhutan.

“Yes, I’m very pleased that you’re sharing your activities in Bhutan with me like this. Thank you.”

At 4:30 PM, after concluding the conversation, Sunim headed to his lodging. The path to the lodging was a steep uphill climb, requiring several stops to rest.



In the evening, Sunim spent the rest of the day resting at the lodging, revising manuscripts.



This concludes the first phase of the 15-day Bhutan survey. Tomorrow, after a live broadcast of the Weekly Dharma Assembly at 7 AM, Sunim will move to Paro to take a flight to Gaya, India. The 34th Indian pilgrimage is about to begin.