Why We Begin the Pilgrimage Here

Hello. It’s the second day of our pilgrimage. Today’s schedule included meeting with the abbot of the Thai temple, the precept ceremony at Sarnath, visiting the Sarnath Museum, and meeting with the new abbot of the Thai temple.

After completing his morning practice and meditation, Sunim had breakfast and at 9 AM, visited the abbot of the Thai temple who provides accommodation for pilgrims every year.

The abbot of the Thai temple welcomed Sunim with a bright expression and said to feel free to use the accommodation anytime. This time too, he provided lodging for the pilgrimage group to stay comfortably. Sunim offered ginseng tea and a donation to show gratitude, and the abbot presented several gifts including a statue of the Dharmachakra and an Ashoka pillar.

Pilgrims who arrived in Varanasi yesterday joined the ordination ceremony at Sarnath after visiting the Ganges River and the Eternal Light Stupa at dawn, while those who visited the Ganges yesterday rested at the lodging this morning before attending the ceremony.

After visiting the Thai temple, Sunim went to Sarnath at 10 AM. The 400 pilgrims had already arrived and were seated neatly in front of the Dhamek Stupa.

The group requested the Dharma from Sunim with three bows and entered into meditation. Sunim began explaining about the sacred site of Sarnath.

“We departed from Korea, arrived at Delhi airport in India, and then traveled all night by bus to reach Varanasi. It took quite some time to get here to Sarnath. However, our ancestors who made pilgrimages before us took nearly a year to arrive here on foot. Even those who came by sea are recorded to have taken more than six months. Compared to that, arriving in one or two days is extremely comfortable. Nevertheless, it’s difficult to realize how comfortable it is. This is because if there’s an even more comfortable way to travel, the less comfortable way is perceived as inconvenient.

Beginning the Pilgrimage as Ordained Practitioners

Therefore, when making comparisons, we should always use the standard of ‘How was it for the Buddha at that time?’ when going on a pilgrimage. In Southern Buddhism, there are four things that one must promise when becoming an ordained practitioner. First, food must be obtained through alms. Second, one must wear the kayasa (Buddhist robe). In other words, one must wear discarded clothes. Third, one must sleep under a tree. Fourth, one must remain awake and mindful of oneself for 24 hours. If one feels capable of living like this, they promise to do so and become ordained. However, after ordination, the mindset at the time of making the promise often fades, and even after becoming ordained, we find ourselves complaining about food, clothing, and sleeping arrangements in our current reality. The reason we are having this ordination ceremony here today is to reaffirm our commitment to adopt the attitude of ordained practitioners for the next two weeks by receiving these four precepts I mentioned earlier. Even if we return the ordination and go back to our daily lives at the end of the pilgrimage, I hope that you could participate this pilgrimage with the mindset of ordained practitioners for the next two weeks. Let’s adopt the principle of ‘eating what we receive, wearing what we find, sleeping under trees, and always being awake and mindful of ourselves for 24 hours to maintain peace of mind.’ Pilgrimage is about observing ourselves falling short of this ideal, reflecting, awakening, and taking one step forward at a time.

Why We Begin the Pilgrimage Here

Why do we start the pilgrimage in Sarnath instead of Lumbini or Bodhgaya? While starting from Sarnath is most efficient considering India’s current transportation conditions, this is not the main reason. It’s not accurate to say that the Buddha’s birthplace is Lumbini in Nepal. This is because when the Buddha was born, he was not yet a Buddha. The Buddha became a Buddha after attaining enlightenment. That’s why in Buddhism, Bodhgaya is considered the most sacred site.

However, because the Buddha attained enlightenment on his own without learning from anyone, no one in this world recognized him as the Buddha. Even after the Buddha attained enlightenment and met many people, no one knew he was the Buddha. Instead, they would ask, ‘Who is your teacher?’ and when the Buddha replied, ‘There is no one left who can be my teacher,’ they treated him as if he were crazy. It was here in Sarnath that the Buddha gave his first sermon, and only those who attained enlightenment upon hearing that sermon recognized the Buddha as the Buddha. Therefore, for us sentient beings, it’s as if the Buddha began in Sarnath. Sarnath is not only the place where the Buddha’s Dharma was first taught, but also where sentient beings first recognized the Buddha. In a way, one could say that Buddhism began here in Sarnath. That’s why we’ve chosen Sarnath as the starting point for our Indian pilgrimage. We will start from here in Sarnath, where the Buddha’s Dharma that first awakened us was taught, and trace back in reverse order to see how the Buddha became the one who awakens us. In Sarnath, the Buddha not only taught the five ascetics with whom he had practiced, but also converted Yasa, the son of Guri, the wealthiest man in the country. Yasa was a young man who enjoyed all the pleasures of the world, but at some point, he realized that this pleasure was suffering and fell into distress. During this time, he heard the Buddha’s teaching, attained enlightenment, and became an ordained practitioner. Yasa’s karmic connection extended to his father, mother, and wife, and all three of them also had their minds enlightened after hearing the Buddha’s teaching. Thus, Yasa became an ordained practitioner, and the other three became lay practitioners. Among the four groups of Buddhist followers, only female ordained practitioners were not yet established, but the foundation of the four groups was formed here in Sarnath. Not only were the Three Jewels of Buddha, Dharma, and Sangha established, but the foundation of the four groups of followers was also formed. With just a little thought, one can see that there is no place more important in the history of Buddhism than Sarnath.

Now Go Forth and Spread the Dharma

“Buddhism has been able to endure for so long because of the existence of the Sangha, the community of practitioners. This Sangha was formed right here in Sarnath. Both the ordained Sangha and the lay Sangha were formed. Furthermore, not only Yasa’s family but also many of his friends met the Buddha and were converted. Four of Yasa’s close friends in this country became ordained, and 50 of Yasa’s close friends living abroad also became ordained. In this way, a total of 60 practitioners emerged in Sarnath: the five ascetics, Yasa, his four domestic friends, and 50 overseas friends. Including the Buddha, a total of 61 Arahants appeared in this world. The Buddha spoke the following words to these 60 Arahants: ‘I have attained liberation from all the fetters of gods and humans. You too have attained liberation. Now, go forth and spread the Dharma. For the comfort of the people of the world, this good Dharma must be taught. Teach the Dharma coherently from beginning to middle to end. Go alone into the world.’ This is the Buddha’s famous declaration of spreading the Dharma. After making this declaration, the Buddha returned to Uruvela village where he had attained enlightenment and converted 1,000 people, including Uruvela Kassapa, who was the most famous great priest at the time. After that, he led them to Rajagaha, the capital of Magadha, which was the largest kingdom in India at the time, and converted King Bimbisara. With this, the light of Dharma suddenly began to shine brilliantly across the world. From today, we will follow in the Buddha’s footsteps on our pilgrimage.

After the explanation of the sacred site, the pilgrimage group recited sutras.

After reciting the sutras, Sunim and the pilgrimage group meditated briefly.

Then, the ordination ceremony was conducted. The pilgrimage group’s demeanor became solemn. They chanted to request Sunim as the ordination master and asked for the ordination. The pilgrims performed the hokye hapjang (a respectful gesture with palms together) and yeonbi (repentance for past wrongdoings).

The group repented for the faults they had knowingly or unknowingly committed over the years. They placed their right thumb on their forehead and extended their left arm in the hokye hapjang gesture. As the group performed the hokye hapjang, the Dharma teachers lightly pressed the pilgrims’ forearms with the lit end of incense sticks, conducting the yeonbi ritual.

After repenting for their past and purifying their bodies and minds, the 400 pilgrims were fully prepared to receive the ordination by taking refuge in the Three Jewels once again. As the group performed three bows, Sunim explained each of the Five Precepts one by one and asked if they could keep them well. The group performed the hokye hapjang and received the ordination, saying, “We will keep them well.”

Then, Sunim’s vow followed.

“Venerable Buddha, we, the Jungto practitioners from Korea, are now at Sarnath Deer Park outside Varanasi, where you first taught the Dharma. Just as the five ascetics heard your first teaching and attained enlightenment to become members of the Sangha, just as Bhikkhu Yasa heard your teaching and became ordained, just as the wealthy man Guri and Bhikkhu Yasa’s mother heard your teaching and resolved to become lay practitioners, today we have pledged in this place to practice diligently according to your teachings. As your disciples, we aim to see, hear, and experience ‘How did the Buddha practice?’, ‘With what mindset did the Buddha soothe the pained hearts of the people he met?’, ‘What did the Buddha eat, what clothes did he wear, how did he sleep, and with what perspective did he approach worldly affairs?’ We will visit the four main sacred sites, eight sacred sites, and ten sacred sites of the Buddha, following your teachings step by step. Having received these precepts today, we will not forget the four promises of ordained practitioners – to eat what we receive, wear what we find, sleep under trees, and always remain awake – at least for the duration of this pilgrimage. No matter what difficulties we face, we will keep our minds clear, bright, and at ease. Even when we fail to do so, we will immediately repent and return to our original state. Through this karmic connection, may all the karma accumulated over countless lifetimes be eliminated, and may we practice the path of bodhisattva in life after life, birth after birth, in the future. We dedicate the merit of receiving these precepts today to our homeland, the Republic of Korea. May there be peace between South and North Korea, harmony in domestic politics, and may the people live happy lives.”

Following this, the ceremony for bestowing the kayasa (Buddhist robe) and alms bowl took place. Sunim first explained the significance of presenting the kayasa and alms bowl, then handed them over to the 500 members of the assembly.

“I will now present the kayasa and alms bowl to the monastic practitioners.”

“We have received them well.”

As 400 pilgrims received their kayasa, a sea of yellow >> yellow waves instantly filled the Deer Park in Sarnath.

The scene was so solemn that even passing foreigners stopped in their tracks.

After receiving their precepts and kayasa, the pilgrims offered their respects towards the Dhamek Stupa.

Some people seemed to find it challenging to sit for long periods, as they were not accustomed to it. However, the pilgrims offering their respects did not show any signs of discomfort or difficulty, instead focusing entirely on the present moment.

Sunim gave another Dharma talk to the monastic practitioners.

“In the Buddha’s time, people became monastics after hearing the Buddha’s teachings and gaining the eye of wisdom. This was because it would be difficult to abandon everything and follow the Buddha without directly experiencing his teachings. Upon hearing the Buddha’s Dharma and attaining enlightenment, worldly status, wealth, pleasure, and fame would feel like elements of a dream. Just as one wakes from a dream, they could leave everything behind and depart from home without hesitation. At that time, there was no formal procedure for becoming a monastic and taking refuge in the Buddha. The Buddha would simply say, ‘Come, bhikkhu. The Dharma is well-expounded here. Practice diligently.’ With these words, one’s monastic status was immediately recognized

Buddhism Should Be Practiced, Not Just Believed or Known

However, as time passed, many people became monastics without hearing the Dharma or gaining the eye of wisdom. As a result, some monastics behaved in ways that were difficult for even ordinary people to understand. They would hit others, take things without permission, return home to sleep with their wives after becoming monastics, lie, and become intoxicated. This led to the creation of precepts. Originally, in the early days of the Buddha’s time, there were no precepts. Those who had given up high positions were unlikely to hit or deceive others, or use abusive language. Those who had renounced great wealth and became monastics had no reason to covet others’ possessions. Those who had left their wives behind to become monastics had no interest in other women. Those who had given up everything had no reason to drink alcohol to the point of intoxication and cause trouble. Therefore, there was no need for the Five Precepts at all.

On the other hand, lay practitioners live in the world while practicing, so they may face risks like fighting, being greedy for money, being interested in women other than their wife, lying, or getting drunk. That’s why the precepts were originally created for lay practitioners. While acknowledging that practitioners live in the world, it mandated that they must keep at least five precepts. First, one must not hit or kill others. Otherwise, one cannot be called a practitioner. Second, one cannot be a practitioner if they take, steal, or rob others’ possessions without permission. Third, while living in the world means one can marry, a practitioner cannot be interested in other men or women, especially engaging in sexual harassment or assault without consent. Fourth, one cannot be called a practitioner while using abusive language or deceiving others. Fifth, while one or two drinks may be acceptable, a practitioner cannot be drunk. Lay practitioners must keep at least these five precepts. They must not harm others, cause damage to others, sexually harass others, verbally abuse others, or disturb others while drunk. This is how the five precepts were first established for lay practitioners. However, as some who had not attained enlightenment became monastics and violated these precepts, it was decided that both lay and monastic practitioners should keep these precepts. Shouldn’t a practitioner inspire respect in others? Whether it’s a spouse, friend, or colleague, one should live in a way that inspires some degree of respect when others learn they are a practitioner. So three more precepts were added. First, no matter how wealthy, one should live frugally without indulgence. Second, a practitioner should remain humble no matter how high their position. Third, a practitioner should not pursue fleeting pleasures that excite the mind. The five precepts are prohibitions against harming, damaging, or disturbing others, while these three are recommendations. This is called “stopping evil and cultivating good. In today’s society, wouldn’t it be amazing if people just followed these? Yet many Buddhists don’t even maintain this most basic attitude towards life. That’s why even if everyone became Buddhist, there would be no change in the world. If we investigated the religions of sexual harassers, would we find no Buddhists among them? If we looked at divorce statistics, would the results show almost no Buddhists? If we examined all cases of assault, would the statistics show no Buddhists? If we investigated all fraudsters, would the results show no Buddhists? If we looked into all those who make a scene while drunk, would we find no Buddhists? If one claims to believe in Buddhism but doesn’t even keep these basic precepts, what meaning is there in believing? Buddhism should not just be about believing or knowing, but about practicing.

Why the Buddha’s Teachings Spread Widely

The Buddha was not part of the mainstream in society at that time, but rather on the fringes. The reason why the Buddha, who was on the fringes, was able to start Buddhism and create a new movement in traditional Indian society was because the Buddha and his disciples set an example by living according to at least the minimum precepts. By never harming others, never causing damage to others, and never disturbing others, they earned praise from everyone who saw them as “truly good people.” That’s why even though they wore tattered clothes, begged for food, and slept under trees, no one looked down on them or treated them as insignificant. The reasons why the Buddha’s teachings spread widely are: First, the practitioners were people who could be trusted personally. Second, since they begged for food, wore discarded clothes, and slept under trees, it didn’t matter how many monastic practitioners there were. Today’s Buddhism has limitations because it cannot provide the material support needed if there are too many practitioners, like building houses and preparing meals. But in the Buddha’s time, they started out this way from the beginning, so whether a thousand or ten thousand people became monastics, there was no need for material support. That’s how Buddhism was able to spread so rapidly. Instead, the biggest hurdle was that it wasn’t easy to leave home to attain enlightenment. However, once one left home, the Buddha’s teachings opened their eyes, so they were not at all constrained by clothing, food, or sleeping arrangements. Saying that the number of Buddhist believers should increase, that temple assets should increase, or that there should be a rapid increase in high-status people among Buddhist believers – these are all statements from a worldly perspective. If we want to purify the secular world while keeping the Buddhist teachings, we need to become people who are trusted by those around us, even if we don’t have status, wealth, or extensive knowledge. We need to set an example to the point where people say, “That person is really trustworthy.” What’s important is not saying “Don’t get married,” “Live alone,” or “Don’t eat meat,” but gaining people’s trust. To gain people’s trust, we must not harm others, cause damage to others, or disturb others. If we at least don’t harm others and provide even a little benefit, we will naturally gain trust. While we shouldn’t overemphasize formal precepts, without precepts, how can we gain people’s trust?

How to Gain People’s Trust

That’s why keeping the precepts is most important during the two weeks of pilgrimage. This doesn’t mean that how many prostrations you do at holy sites or how much knowledge you have about the sites is unnecessary. But if you go to bow at the great stupa when it’s time to cook meals and you’re on meal duty, it will be difficult to gain people’s trust. You should at least do your share, if not more. If there are things to carry, carry them together; if there’s cleaning to do, clean together. You should at least have the perspective that you want to be someone who benefits others rather than someone who only receives benefits – that’s how trust develops between fellow practitioners. Trust doesn’t come from knowing a lot. When you share a room, people trust those who keep things tidy more than those who leave things messy. It’s even better if you become someone who cleans up after others. Trust between people doesn’t come from formal precepts like whether you eat meat or not, but from practical actions. We need to act and speak properly to be able to trust and live with each other. The greatness of Buddhism lies in the basic attitude of the early practitioners being simple, humble, and dignified. I hope we can all remember this point again today at the site of the first turning of the Dharma wheel.

The pilgrimage group offered three full prostrations with the heart of spreading the Dharma to those who are suffering, and concluded today’s visit to Sarnath, the site of the first turning of the Dharma wheel, with the Four Great Vows. The group began circumambulating the stupa, holding their alms bowls and reflecting on the Buddha’s spirit. The sound of chanting “Namo Shakyamuni Buddha” gradually filled the air.

A majestic procession of about 400 people followed behind Sunim. With each step, the flowing of the yellow robes looked like a great wave.

After completing the circumambulation, the pilgrims stood in front of the great stupa with the Dhamek Stupa in the background.

The 400 participants of the 34th pilgrimage took a group photo and successfully completed the 4-hour visit to Sarnath.

After the precept ceremony, Sunim went to the Sarnath Museum. Since the pilgrims who arrived yesterday afternoon couldn’t visit the museum, they decided to visit today. Sunim explained the background knowledge necessary for viewing the artifacts.

After finishing the explanation, they moved to the Thai Temple.

This temple has been providing accommodation for the pilgrimage group for the past two years. The abbot of the Thai Temple requested to have a conversation with Sunim, so he visited in person.

“Welcome, Sunim.”

“Hello. I came to greet you last year as well. Do you remember?”

“Of course. Last year, 500 pilgrims came, right?”

“That’s correct.”

“I wanted to meet you to give you a precious gift.”

The abbot presented a finely carved stone stupa as a gift. Sunim also expressed his gratitude by giving ginseng tea as a gift.

They continued their conversation. The abbot showed great interest in Sunim’s activities, such as the Sujata Academy in Bodhgaya and the ongoing sustainable development project in Bhutan, asking various questions. After an hour, Sunim concluded the conversation and stood up.

“Sunim, please contact me when you come to Bodhgaya later. The opening ceremony for Sujata Academy is on January 15th. If you have time, please attend.”

“I understand. I’ll contact you when I go to Bodhgaya. But Sunim, since you travel around the world for your activities, you probably can’t stay in India for long, right? (laughs)”

After leaving the Thai Temple, they arrived at their accommodation at 5 PM. Sunim held a meeting with the Dharma teachers to review the progress of the pilgrimage and check tomorrow’s schedule.

Tomorrow, they plan to wake up at 3:40 AM and depart for Sujata Academy at 4:30 AM.