Jan 21, 2025 – India Pilgrimage Day 11, Shravasti
Hello. This is the 11th day of our India pilgrimage. Today, we crossed the Nepal-India border back into India and visited Piprahwa, the Thousand Buddha Stupa, and Dongwon Temple.

As we had to cross the border from Nepal back to India today, we woke up at 2 AM to prepare for departure. At 3:10 AM, we left Daeseongseokga Temple for the border. We held our morning service right away on the bus. After the service, we arrived at the border at 4 AM and began immigration procedures. The border crossing went smoothly with guidance from the lead Dharma teachers and staff. Exiting Nepal took less time compared to entering, and thanks to the cooperation of the Nepalese immigration office, it was completed in an hour. The Indian immigration office also assigned more staff than usual, making the entry process much faster. Sunim asked Bogwang Sunim to convey his gratitude to the Indian and Nepalese embassies for their assistance.
The group that finished border procedures early departed from the Indian side of the border at 6:20 AM and headed to Piprahwa. At 7:30 AM, the bus carrying Sunim arrived first in Piprahwa. Sunim checked the circumambulation route and the seating arrangements for the pilgrimage group.

Yeogwang Sunim informed Sunim about the situation of the pilgrimage group.
“Sunim, there are about four buses left for Indian entry procedures.”
After hearing the update, Sunim adjusted the schedule.
“Then it will take about an hour more. The last group is expected to arrive around 9 AM, so the advance group will have their meal while waiting, and we’ll pay homage together when the last group arrives.”
Following Sunim’s guidance, the pilgrimage group quietly took out their lunchboxes and began eating. Sunim also ate with them.


As the meal ended and cleanup was finishing, the last group arrived. The entire pilgrimage group put on their kasaya, sat down, and offered three bows to Sunim, requesting teachings. Sunim began his explanation.

“Everyone has crossed over safely. This is the first time we’ve crossed so quickly. Last evening, we received a call from the Nepal immigration center suggesting, ‘There’s only one staff member at 4 AM. How about crossing at 6 AM when we can assign three staff?’ But we said we would wait from 4 AM, so they increased staff at 4 AM to meet our request. (Laughter)
Thanks to this, the Nepal exit process was completed in an hour. Exit procedures are generally easier than entry, and the Indian side also increased staff an hour early, which was a great help in expediting the process.
In the past, when one or two people from each country had to handle hundreds of people, border procedures used to take 7-8 hours. But after 20 years of us visiting as the largest pilgrimage group, we now request cooperation from embassies and foreign ministries, and each country temporarily increases staff, allowing us to cross the border in just 3 hours.
Still, with so many people, there was a slight time difference between the advance and last groups. So the advance group ate their meal while waiting for the last group. Isn’t that better than the advance group proceeding with the event and leaving?”
The pilgrimage group laughed and responded, “Yes.” Sunim then instructed the last group.
“Those who have just arrived can have their meal after the event.”

He then explained about Piprahwa.
“Piprahwa is a 15-minute drive from Lumbini. However, as the ancient Kapilavastu region was divided between Nepal and India, the Buddha’s birthplace is in Nepal, while Piprahwa is in India.
The Shakya clan brought the Buddha’s relics and built a stupa here. This stupa was first excavated by British archaeologists in the late 1800s, and a relic container was discovered at that time. It was evidence that the Buddha was not a legendary figure, but a real person with a physical body. After India gained independence, further excavations were carried out, and more relics were found. It seems that in addition to the relics placed when the stupa was first built, relics were also added to the stupa built in later periods.

Currently, the genuine relics from this site are kept in the Delhi Museum. The museum displays both small and large containers that held the relics. These days, India sometimes sends the Buddha’s relics on international tours for exhibition. In Buddhist countries like Thailand or Vietnam, people flock to see them with great interest. Through this, India is conducting diplomacy using Buddhism and enhancing its national prestige through the management of sacred sites. The environment of the sacred sites has also improved greatly compared to the past.”
Sunim recalled old memories and said.
“When I first came here 30 years ago, most of it was a field of dung. People who finished their pilgrimage would say, ‘All I remember is bowing to piles of bricks and stepping in dung.’ (Laughter)

“Piprahawa is an important place where the Buddha’s relics were discovered, proving that the Buddha was a historical figure. Relic stupas were found in three places – Vaishali, Rampurva, and Piprahawa. However, the Vaishali relics are currently not open to the public, and the Rampurva stupa has not been excavated. At present, the only relics we can directly see are those from Piprahawa. We will view these relics at the Delhi Museum.”
After Sunim’s explanation, the group performed prostrations, meditation, and circumambulation of the stupa.




After paying respects at the Piprahawa relic stupa, the group departed for Shravasti at 10 AM. After about a 3-hour bus ride, they arrived at the Miracle Stupa. Sunim and the pilgrims slowly ascended to the top of the stupa with palms joined, chanting as they went.




After circumambulating the stupa, they sat down in one area. Sunim explained the history and significance of the Miracle Stupa.

“This is the Miracle Stupa in Shravasti, an important symbol of the city. Normally, we would first visit Jetavana Monastery and explain the background of how the Buddha came here and the Miracle event, but due to our schedule today, we’re visiting in reverse order.
When the Buddha was in Rajgir, he was invited by the wealthy merchant Sudatta to come to Shravasti. Sudatta prepared Jetavana Monastery for the Buddha and his disciples to stay, and from there they taught the local people. However, the spread of the teachings in Shravasti was not as smooth as it had been in Rajgir.
In Rajgir, King Bimbisara voluntarily took refuge, and major disciples like Sariputra, Moggallana, and Mahakasyapa came on their own to follow the Buddha. However, Shravasti was a newly powerful kingdom with a somewhat lower cultural level, and there were many ascetics who displayed supernatural powers. Because of this environment, the Buddha’s teachings did not spread easily.
So Sudatta, feeling distressed that people didn’t recognize someone as great as the Buddha, pleaded with him.
‘Buddha, the people here are only captivated by the supernatural powers of other ascetics. Please use some skillful means to make them interested in the Dharma.’
This request doesn’t quite align with the Buddha’s usual conduct. While there’s no clear record of what event led to this story, it seems the Buddha understood the situation and accepted the request.
The Buddha said, ‘Have people gather outside the east gate of Shravasti on a certain day.’ On the appointed day, he planted a mango seed in the ground. The seed immediately sprouted, grew into a large tree before their eyes, blossomed, and bore golden mangoes. Then all the mangoes transformed into images of the Buddha, creating a spectacular scene of a thousand Buddhas manifesting in the mango tree. This event sparked people’s interest in the Buddha’s teachings, leading to the widespread propagation of the Dharma.”
Sunim concluded by explaining the characteristics of the people of Shravasti and how they changed.
“At that time, the people of Shravasti had strong material desires and tended to worship power. They easily followed ascetics and those who displayed supernatural powers. But when the Buddha showed the Miracle event, they began to take refuge in the Dharma. As a result, the Buddha stayed here the longest. Out of 45 rainy season retreats, he spent 25 in Shravasti, and more than a third of the sutras were taught here. While spreading the Dharma was difficult at first, it later became the center of Buddhism.”
Sunim explained once more for the latecomers and then the group walked to Purvarama Monastery.
Arriving at Purvarama Monastery after 3 PM, they found pilgrims who had arrived earlier already seated and waiting. Sunim explained the historical background of Purvarama Monastery.
“We have arrived at Purvarama Monastery. Originally, there was an Ashoka pillar here, but over the centuries, the pillar broke and the site fell into ruins. While we can’t be certain that this is exactly Purvarama Monastery, based on records and location, it’s highly likely. Of course, we might find out later that it’s not, even after we’ve paid our respects so sincerely. (laughs)
When we think of Shravasti, the most representative place is Jetavana Monastery. Purvarama Monastery is also called ‘Purvavana’, where ‘purva’ means east. So it means ‘Eastern Grove’. This name comes from the tradition of practitioners staying in forests in ancient times.”
“There are two famous lay practitioners associated with this place. One is Sudatta, who founded Jetavana Monastery, and the other is Visakha, the most well-known female practitioner.”
Sunim then explained Visakha’s life and how she came to embrace Buddhism.
“Visakha took refuge in Buddhism from a young age. Her grandfather was a wealthy man in Magadha who often invited the Buddha to his home for offerings. As a young granddaughter, Visakha helped serve the Buddha and naturally developed deep respect for him.
Later, Visakha was married into a family in Shravasti. Her in-laws were also wealthy, but when her grandfather sent her off, he gave her a dowry even greater than her in-laws’ wealth. He also sent seven wise men to act as her advocates, to immediately defend her if she were to be treated unfairly by her in-laws. (laughs)
However, her in-laws did not believe in Buddhism. Visakha always felt regretful that she couldn’t make offerings to the Buddha even though he was in Shravasti. One day, a disciple of the Buddha came for alms. At the time, her father-in-law was eating rice gruel with milk in a golden bowl. According to the custom of the time, he should have shared food with the visiting practitioner. But her father-in-law, because the monk wasn’t from his sect, turned away and ate all the food himself. Seeing this, Visakha felt embarrassed and apologetic, and made an excuse to the monk who had come for alms.
‘The food our father is eating is leftover cold meal from yesterday, so we couldn’t offer it to you.’
Hearing this, her father-in-law became upset.
‘I was eating rice gruel with milk from a golden bowl, yet you say I was eating cold rice. You’re insulting me.'”
“Visakha’s father-in-law felt insulted by her and revoked her status as a daughter-in-law. However, according to Indian custom at the time, if a woman was unjustly divorced, she had the right to take back her dowry. This led to a lawsuit between Visakha and her father-in-law, which Visakha won with the help of seven wise men. As a result, the divorce was nullified, and Visakha declared.
‘I have always been a Buddhist who reveres the Buddha. From now on, I will believe in the Buddha and make offerings to him in this house.’
This declaration was eventually accepted. Thus, Visakha was able to make offerings to the Buddha and request his teachings. One day, her father-in-law, curious about what the Buddha was saying, secretly listened to a sermon from behind a folding screen. It is said that he attained enlightenment then. (Laughter)
Afterwards, the father-in-law called Visakha ‘the mother of my Dharma’ and respected her greatly. This is why Visakha came to be known as ‘Migāramātā’. ‘Migāra’ is the Chinese character representation of her father-in-law’s name, Migāra. A hall was also built and named after her.”
Sunim introduced another anecdote related to Visakha’s enlightenment.
“One day, when Visakha’s beloved granddaughter died, she came to the Buddha crying and told him about it. The Buddha then asked.
‘Madam, is it better to have one person I cherish and love, or two?’
‘Two would be better.’
‘Is it better to have two or three?’
‘Three would be better.’
‘Then how would it be if I cherished and loved as many people as there are in the entire city of Sāvatthī?’
‘That person would be the happiest person in the world.’
‘Well then, how many people die in Sāvatthī each day?’
‘About one person dies each day.’
‘Then, madam, the happiest person in the world would have to grieve every day.’
Upon hearing these words, Visakha attained enlightenment. You don’t look enlightened right now. You all look dazed. (Laughter) Can a person who has to grieve every day truly be happy? The world we live in is full of such contradictions. But we live without noticing these contradictions. Visakha realized this very contradiction.
This person not only provided economic support but also carefully looked after and supported the lives of practitioners with wisdom. Considering their roles and contributions to the Sangha, Anathapindika, Jivaka, and Visakha are as important as the Buddha’s ten great disciples.”
After reciting sutras with the pilgrimage group, Sunim distributed snacks to the children gathered in front of Dongwon Jeongsa.
At 3:50 PM, after paying respects at Dongwon Jeongsa, the pilgrimage group walked to their lodging at Cheonchuk Seonwon. The scenery on the way to Cheonchuk Seonwon was incredibly beautiful.
At 5:30 PM, upon arriving at Cheonchuk Seonwon, the head monk, Venerable Daein, was waiting at the entrance.
“Sunim, have you been well? Are you in good health?”
“Yes, I’ve been well. You must be hungry after such a long journey. The meal is all prepared, so please have dinner first.”
“Still, I should greet you first.”
Sunim and Venerable Daein exchanged greetings as if meeting an old friend.
After exchanging greetings, we had dinner. Cheonchuk Seonwon had prepared warm rice and soup for the 400 pilgrims. Eating warm soup after a long time seemed to melt away all the fatigue.
After the meal, we held evening prayers in the courtyard of Cheonchuk Seonwon.
Then, the evening Dharma talk began at the same place. Before starting the Dharma talk, we first listened to Venerable Daein’s greeting. After hearing Venerable Daein’s greeting and a brief meditation, the Dharma Q&A session began.
Anyone with questions during the pilgrimage could raise their hand and ask. Four people were able to have a conversation with Sunim. One of them mentioned that when reading the scriptures, it seems that the Buddha’s disciples easily attained enlightenment, but wondered why it is so difficult for modern people to attain enlightenment.
Why Is It Difficult for Modern People to Attain Enlightenment When the Buddha’s Disciples Seemed to Do So Easily?

“Shouldn’t it be easier to attain enlightenment in this day and age? There were more foolish people in the Buddha’s time, but even then, the Buddha awakened people. We should think it’s easier to awaken people nowadays. Why do you think it’s more difficult to awaken in this era?
When people say they’ve awakened after hearing a Dharma talk, the word ‘awakened’ is the same, but the standard and content are worlds apart. Some people say they’ve awakened when they’ve barely understood something and say, ‘I got it!’ On the other hand, some people say they’ve awakened when they’ve completely let go of their hatred towards their cheating husband, understanding his suffering and realizing their own self-awareness, after having been unable to live due to hatred and resentment. They both use the word ‘awakening,’ but there are many cases where it’s not just a temporary relief from suffering, but a complete disappearance of overall life anguish. That’s why in Jungto Society, depending on the degree of awakening, there are people who give up their secular lives to become monks or join the community. Even in this day and age, there are many people who have eliminated their afflictions like this. People don’t see it because they don’t look closely. Even when they do look at people, they tend to focus on things like status, wealth, and appearance, rather than closely observing whether that person is free from afflictions.

You seek only people who are completely free of afflictions. Because you pursue ‘perfection’ too much, you fail to see those who have overcome their afflictions. For example, is a ring made of 18K gold considered a gold ring or not? If you insist on finding 100% pure gold, even 90% gold would be considered fake. However, even 18K is still gold. Similarly, people who have lived with resentment towards their parents, hatred for their spouses, and disappointment in their children, but have become free from such feelings, can all be considered enlightened individuals.
Of course, when faced with challenging situations, anger, irritation, suffering, or hatred may arise momentarily, but if one becomes aware immediately, these feelings quickly dissipate. To put it in terms of time, those who can practice self-awareness never let their afflictions last more than a day. They may be briefly caught up in these emotions, but they let them go and live comfortably. From my experience, it seems that the less one knows, the more effective it is in reducing afflictions. Among Jungto Society members, there are many who have only studied up to elementary or middle school, but through certain experiences, they have completely freed themselves from their suffering. On the other hand, those who know a lot about Buddhist doctrines and knowledge tend to keep using what they know to solve problems mentally. They need to let go of the notion that they ‘know,’ but that’s often difficult for them.

Therefore, while modern people may understand words more quickly than people in the past, they are slower to free themselves from afflictions because they constantly try to solve everything through thinking. So when someone says, ‘I’ve listened to Sunim’s Dharma talk, and it’s excellent!’ I don’t consider that person to have understood the Dharma. This is because they are calling it excellent based on their intellectual understanding of what I’m saying. If they understand it with their mind, they say, ‘It’s excellent!’ If they don’t understand it with their mind, they say, ‘You’re talking nonsense!’ People often mistake liking someone for love, but that’s not the case. Liking something simply means it appeals to you. When people come close to me and call out ‘Sunim!’ with affection, if I suddenly turn away, they immediately become upset and start to dislike me. Their feelings change instantly. I’m not saying these people are bad. I’m just pointing out how the mind works.
To free yourself from suffering, you need to let go of the thoughts you’re clinging to. The thoughts we cling to vary greatly from person to person depending on their karma, but generally speaking, the more knowledge one has, the more they try to solve problems through thinking. While deep thinking increases one’s abilities, it seems to make it more difficult to free oneself from afflictions. In this sense, I think there’s some merit to the question, ‘Why do modern people seem slower to attain enlightenment?’ Even in the Heart Sutra, it says ‘以無所得故(yi mu so deuk go)’ which means ‘because there is nothing to attain.’
To attain enlightenment, one must let go of the desire to gain anything. In truth, there is nothing to gain. Yet, we approach even enlightenment with a desire to attain it. This creates a new anguish of not having achieved enlightenment. The disappointment of not making money when you feel you should, or not attaining enlightenment when you think you should, are both forms of attachment. In this context, saying “I will make money” or “I will attain enlightenment” are no different. The desire to gain something is the root of suffering, regardless of whether the object is money, enlightenment, or love. The most important thing is to let go of the desire to gain. However, the problem is that this desire to gain is not easily relinquished. You might start by wanting to gain money, and when you realize how transient it is, you might then grasp for power. When you’re shown how fleeting power is, you might let go of that and cling to the pursuit of enlightenment instead. In this way, your pursuit of enlightenment becomes merely a substitute for money or power. This is why experiencing true enlightenment is so difficult.
Moreover, because we often think of enlightenment in abstract terms, we develop the idea of achieving sudden enlightenment. It’s like approaching enlightenment with the same mindset as buying a lottery ticket hoping for instant wealth, rather than gradually saving money. This is why, even as you practice, you often feel disappointed, as if you’ve lost the lottery.
Practice is about being aware of your current state and staying awake. If you lose awareness, simply regain it. Consistently doing this is the key. Thinking ‘I’ve attained enlightenment’ or ‘I haven’t attained enlightenment’ is just like saying ‘I’ve made money’ or ‘I haven’t made money.’ While praying for blessings is problematic, our practice culture of seeking enlightenment out of greed is equally problematic. Just as people dream of becoming instantly rich, the misguided trend of seeking sudden enlightenment to become a sage is causing significant difficulties for Korean Buddhism today. Instead of taking the steps we can take right here and now, we’re constantly chasing after something in the air.”
“Thank you. I understand well.”
Listening to Sunim’s words, time seemed to fly by. As the night deepened, the fog thickened and the weather turned chilly. Concerned that the pilgrims might catch a cold, Sunim concluded the Dharma talk early.
The first day in Shravasti came to an end. Tomorrow, the group plans to visit Angulimala’s stupa, Sudatta’s stupa, and Jetavana Monastery.
🙏🙏🙏
Before I knew of Beopryun Sunim, I believed that enlightenment was only attainable by special practitioners of the way, and that upon achieving enlightenment, they would possess certain occult powers that were different from the ordinary.
After learning, I came to realize that if one misses the viewpoint, even Buddha, who was once enlightened, returns to sentient beings.
The life of the Buddha, who maintained awareness and original intention throughout his entire life while practicing and embodying his teachings, is profoundly moving. I am grateful to Venerable Beopryun for his teachings that awaken us and his dedication to the bodhisattva path.