Mar 12, 2025 – 100-Day Dharma Talk, Day 24, Weekly Dharma Assembly
Hello. Venerable Pomnyun Sunim’s 100-Day Dharma Talk has already reached its 24th day. Today is the Weekly Dharma Assembly where Jungto Society members examine their practice.
After completing his morning practice and meditation, Sunim headed to the Jungto Social and Cultural Center for the Weekly Dharma Assembly.
The weather is distinctly spring-like, with gentle breezes caressing the cheeks and warm sunshine settling on tree branches. Many volunteers arrived early to prepare for welcoming the participants.
At 10:15 AM, with about 170 people gathered in the third-floor Dharma hall, the Weekly Dharma Assembly began with the recitation of the Three Refuges and the Heart Sutra. Jungto Society members from across the country also participated online.
The assembly watched a video showing the activities of Jungto practitioners over the past week. At the main temples throughout the country, preparations for spring were in full swing.
The participants bowed three times to request Sunim’s Dharma talk. Sunim expressed gratitude to Jungto Society members who practice, give, and volunteer around the world before beginning the dialogue. Since no questions had been submitted in advance, Sunim took questions from the audience. Two people raised their hands to speak with Sunim. One of them mentioned that while they understood the Four Noble Truths, the Middle Way, and the Eightfold Path to some extent, they had difficulty understanding the Law of Dependent Origination and asked how to internalize it through experience.
How Can I Internalize the Law of Dependent Origination through experience?
The true nature of all existence is dependent origination. Therefore, you shouldn’t say ‘I believe in dependent origination.’ You should say ‘I understand the Law of Dependent Origination,’ ‘I see the Law of Dependent Origination,’ or ‘I know the Law of Dependent Origination.’ Saying you believe in the Law of Dependent Origination isn’t correct. In Buddhism, faith means knowing through contemplation, hearing Dharma talks, or through clear experiential knowledge. Knowing clearly through experience is the deepest form of faith. In our general expression of ‘believing,’ there’s always an element of doubt lurking beneath. So when things go as we wish, our faith seems very solid, but when things don’t go as planned, our faith is quickly shaken. However, for matters where we clearly know the reality, our faith remains solid regardless of whether things go as we wish or not.
The Heart Sutra states that ‘Prajna Paramita (般若波羅蜜多) is a great divine mantra (大神呪).’ This means that wisdom that clearly knows is a deeper faith than any other faith in this world. The character for ‘divine(神)‘ is used here to indicate that the faith is so deep and solid that it has become almost unconscious. When something becomes unconscious, we can accomplish things that consciously we might doubt are possible. That’s why in the world, such occurrences are described as mysterious or miraculous. The traditional saying that miracles happen when faith is solid carries the same meaning.
Being earnest means that the mind is very deep. There’s also an expression, ‘When one is earnest, heaven is moved.’ It means that even seemingly impossible things can be accomplished when one is earnest. Such expressions shouldn’t be approached as mysticism but understood as meaning that faith has become so deep that it’s unconscious. Therefore, when performing an action, one shouldn’t struggle. Struggling makes it difficult, and when it’s difficult, one becomes tired and gives up, then starts again, and this repeats. But when something becomes unconscious, it takes no effort at all. It just happens. While others may work very hard, those with unconscious faith find it effortless. Whether it’s religious faith or faith born from realization, the psychological phenomena that occur when faith is solid are similar. However, ordinary faith doesn’t last, leading to doubt. When we believe in something but it doesn’t go as expected, doubt arises. But when we clearly know something, there’s no such doubt. If it’s a truth that water flows from high to low, we don’t doubt and think water flows upward just because we failed to build a dam. Knowing clearly means having no such doubts.
The faith emphasized in religion, such as believing in the rapture or the end times, has somewhat blind aspects. People with strong faith are very good at mobilizing for gatherings and act without hesitation. This is because having faith allows one to act without anxiety. That’s why Islamic fundamentalists don’t even fear death. The problem with this is that there’s a great danger of mistaking something that isn’t true as true because of faith. Having some kind of illusion is called superstition(迷信) or idolatry(偶像崇拜), which is foolish faith. So while solid faith is good, it must be based on facts. And there must be an understanding of those facts.
That’s why there’s a difference between religion and philosophy. Philosophy emphasizes understanding and examines whether thinking is logically contradictory or makes sense. But faith doesn’t examine things logically. Conversely, philosophy primarily involves thinking, so sometimes action doesn’t follow. That’s why it’s sometimes expressed as ‘mere intellectual discrimination(思量分別)‘ or ‘all talk.’ The reason is that action doesn’t follow.
Practice includes both religious and philosophical elements, but also transcends these two. The Law of Dependent Origination is not an object of faith but a philosophical and scientific element that requires a thorough understanding of principles. Yet, what differentiates it from philosophy or science is that one must experience it personally. Theoretical knowledge is possible through explanation and understanding, but the problem is that our suffering doesn’t disappear. For example, we may intellectually know that all beings are interconnected, but when actually working, we still distinguish between ‘my work’ and ‘your work.’ Consciously we know we are one, but in the unconscious world, my work and your work are separated. Because the unconscious habit of dividing you and me has remained in our minds for a long time, it’s not easy to overcome in reality unless we clearly realize it through some special experience.
It’s like understanding intellectually that the Earth is round, but in daily life, we can’t help but feel that the Earth is flat. We say ‘the sun rises and sets,’ not that the Earth rotates, making the sun appear and disappear. That’s because in our daily experience, we can only feel the sun rising and setting. We’ve perceived it that way since childhood. But in fact, the Earth revolves around the sun, not the sun around the Earth. However, what we see and experience in reality is the sun repeatedly rising and setting, so it appears as if the sun revolves around the Earth. While the Earth orbits around the sun, we who live on Earth cannot feel the Earth’s rotation. It’s like being in a smoothly flying airplane where it’s difficult to tell whether you’re floating in the air, moving, or standing still.
Although we learned about the Earth’s rotation and revolution in school, in reality, we live feeling things as we’ve experienced them since childhood. It would be much better if we could go into space on a satellite and experience that the Earth is shaped like a round ball. But not many people can do that. (Laughter)
Similarly, with the Law of Dependent Origination, you can understand it to some extent intellectually after hearing scientific explanations in the Buddhism Course. But elderly people living in rural areas might not have a high level of understanding about the Earth’s rotation or revolution. Likewise, without basic knowledge, it’s difficult to accept things you’ve never experienced. Perhaps even you are pretending to understand the Earth’s rotation and revolution because you’ve heard about it since childhood. (Laughter)
The law of dependent origination may seem unfamiliar to you since you’re hearing it for the first time as adults. Until now, you’ve been taught and have learned to view life as a collection of individual entities. You’ve always looked at the world from a dualistic perspective, seeing phenomena in terms of giving and receiving, winning and losing. However, from the perspective of dependent origination, all beings are interconnected like parts of your own body. While they’re not physically attached like flesh and bone, if you examine more closely at the atomic level, everything is connected as one. To our eyes, our bodies appear to exist separately, but at the atomic level, people and even space differ only in the density of atoms. Even at this moment, atoms that were densely packed here move outside, and atoms from outside come in. When we eat food, it enters our body and is later expelled. This means that individuals are not independent, special beings. It’s like a car that continues to function even when various parts are replaced.
Yet we think of visible masses as single entities and consider them separate from other things. This doesn’t mean everything is exactly the same. Each finger isn’t identical to the others. Though each finger is separate, they’re also connected as one. This is nature’s true form. However, we understand the world as a collection of separate individual entities because our perception is limited. We have constraints in observation, both temporally and spatially. The fact that we perceive the Earth as flat despite it being round is an illusion caused by these observational limitations. Additionally, the impression formed during childhood that all beings exist individually remains as karma throughout our lives. Therefore, we perceive the world through the filter of our karma, preventing us from recognizing reality as it is and causing us to perceive it in a distorted way.
We cannot see the world as it truly is, firstly, because of our observational limitations, and secondly, because we view it through the colored glasses of karma, which distorts our perception. We perceive the world as a collection of individual entities. This phenomenon can also be observed in the development of science. Initially, atoms were viewed as single particles. Over time, scientists realized that an atom is not a single mass but contains other elements. They discovered electrons and initially thought they were embedded in the nucleus like raisins in bread. Later, they found that electrons were distributed around the nucleus. Further research led to the ‘Bohr model of the atom,’ which showed multiple electrons surrounding the nucleus in layers. Recent findings reveal that the nucleus is at the center with electrons surrounding it like a hazy fog, with the density of this fog layer varying in distribution. 
Similarly, when we perceive objects, we can only make assumptions based on our current knowledge. Until we clearly understand the actual form, we can only speculate within the limits of what we know. Since most people perceive the world as a collection of individual entities, it’s very difficult to understand the Buddha’s teachings when first encountered. Just as Einstein’s theory of relativity is difficult to comprehend, many people in the Buddha’s time found it challenging to understand the law of dependent origination.
The scriptures mention that even the Buddha hesitated about how to explain the law of dependent origination after his enlightenment. After the Buddha attained enlightenment, Mara the Evil One appeared and said, “Do not teach this Dharma to others and stop here. The people of the world won’t understand anyway, and you’ll only create more afflictions by teaching, so give it up.” Then Brahma (the Brahman god) appeared and said to the Buddha:
“Though people in this world are foolish, not all are foolish. Just as some lotus flowers are deep in the water, some are near the surface, and some are above the water, there will be those who will understand this teaching when they hear it, so please teach the Dharma.”
Mara argued that people wouldn’t understand the teaching no matter how it was explained, so the Buddha shouldn’t teach it, while Brahma encouraged him to teach, saying some would understand. This account of hesitation seems inconsistent with someone who has attained complete enlightenment like the Buddha. In my opinion, the Buddha didn’t actually hesitate. This might be how the person who recorded the Buddha’s life interpreted that moment. 
The Buddha first thought of his former teachers as people to whom he could transmit his enlightenment. Knowing that understanding the Dharma wouldn’t be easy, he thought of his teachers who would likely comprehend it fully. However, his teachers had already passed away. So next, he thought of the five ascetics who had studied under the same teacher and practiced with him for six years. Although they had been disappointed when the Buddha abandoned extreme asceticism after realizing the Middle Way and had left him, he believed they would understand this teaching better than anyone else in the world. Thus, the Buddha didn’t initially teach just anyone. He went to Sarnath where the five bhikkhus were staying. Along the way, he met many people, but they couldn’t understand his words. After experiencing this, the Buddha arrived where the five bhikkhus were. Since they too might not immediately understand his words, the Buddha didn’t first teach them about dependent origination. Dependent origination can be understood through enlightenment, but it couldn’t be explained from the beginning to those who weren’t enlightened. So he taught the Middle Way and the Four Noble Truths first, and only after the barriers of ignorance in their minds were removed did he teach dependent origination. That’s why dependent origination doesn’t appear in his first sermon.
Later, when Sariputta met Assaji and asked, “What does your teacher teach?” Assaji replied, “Ask the teacher yourself. I’m a beginner and don’t know well.” Sariputta persisted, “You must have learned something to call him your teacher. Please tell me what you know.” Then Assaji first spoke about dependent origination:
“When this exists, that exists; when this arises, that arises; when this doesn’t exist, that doesn’t exist; when this ceases, that ceases.”
It’s like two sheaves of grain leaning against each other – one exists because the other supports it, and if one falls, the other collapses too. Upon hearing this, Sariputta’s lingering doubts from his practice were suddenly resolved. 
The law of dependent origination is simply the truth as it is. There’s no need to make special efforts to understand it. However, due to the karma that distorts our perception of things, we fail to properly understand dependent origination. The world appears to us as individual entities. For example, imagine a net made of beads – our eyes see only the beads and not the strings connecting them. We don’t see the connections, only the shining beads. That’s the state we’re in. Therefore, we must first understand dependent origination, and as we observe ourselves and the world in our daily lives, we can recognize that dependent origination exists in our lives too. The Mahayana Buddhist concept of emptiness is also based on dependent origination and emerged as another expression of it.”
After taking one more question, Sunim concluded the Dharma assembly.
Today is during the period of intensive practice for the Buddha’s Renunciation and Nirvana Day. After completing 300 bows together, everyone shared their thoughts.
Sunim moved to the dining hall on the first basement floor. Ms. Choi Han-sil, who is dedicated to finding and using pure Korean words, visited and had lunch with Sunim. They exchanged greetings and discussed how to promote pure Korean language since their last meeting in October of last year at the publication ceremony for the book “Pureun Baedal Malzip.”
As the sun set, the evening Dharma assembly for evening session members began at 7:30 PM. About 130 people gathered in the Dharma hall on the third floor, while Jungto Society members across the country participated online. First, they watched videos showing the activities of Jungto practitioners in Korea and abroad over the past week.
Then, the assembly formally requested Sunim to give a Dharma talk with three bows. Sunim encouraged the Jungto Society members who are engaged in various activities around the world, including Dharma propagation, environmental practices, poverty eradication, and peace movements, and explained what perspective they should maintain while practicing, giving, and serving.
“I’ve watched the videos of Jungto Society members’ activities in Korea and abroad over the past week. In Mungyeong, they were busy clearing the unexpected early spring snow, while in other regions, they were preparing for spring farming. We could also see environmental practice movements in various local chapters. Thanks to these volunteer activities of Jungto Society members, our organization is maintained and developing. 
Jungto Society Members Serving Devotedly Around the World
Jungto Society members are not only serving within our organization but also helping those in need around the world. Last year in the Philippines, we completed five schools for disabled children and five schools for indigenous people, and this year we’ve held groundbreaking ceremonies for eleven more schools. In Cambodia, we built dormitories for poor rural female students. In Pakistan, we installed 1,200 hand pumps in flood-damaged villages and completed 100 small houses for those whose homes were washed away or who were impoverished.
Particularly in the earthquake-affected region of Syria, we built a fairly large school that can accommodate 4,000 students. At the end of last year, rebels in the area where the school was built took control from the Syrian government. While the JTS representative is currently touring Syria for reconstruction, another armed conflict broke out in the coastal region of Syria. This tragic event resulted in the deaths of about a thousand civilians. Looking at the footage sent from the site, you can’t find a single intact building even if you look carefully. The earthquake damage alone was devastating, but it was nothing compared to the damage caused by the civil war. The missile-bombed sites resembled garbage dumps. Currently, discussions are underway for Syria’s reconstruction, but JTS is at a loss as to where to begin. As a result, Syrian refugees who want to return home cannot do so. To return and live, they need water, electricity, homes, and schools for their children. But when evacuees return and see everything turned to ruins, they go back to being refugees. The damage is so severe that it might take years just to clear the debris, let alone rebuild. After assessing the situation and meeting with Syrian government officials, we’ll try to do what we can within our capabilities.
Besides these efforts, Jungto Society supports people in need around the world through JTS. All funds used for international relief come from donations made by Jungto Society members and supporters. Some Jungto Society members even go overseas to serve devotedly. I’d like to take this opportunity to express my gratitude to all the volunteers who give and serve around the world. 
For Practitioners, There Is No Sacrifice.
Jungto Society operates with three mottos: practice, giving, and service. However, no matter how much merit we accumulate through giving and service, if we don’t practice, it’s just worldly activity. Without practice, after serving, we always have thoughts like, “I gave so much,” “I served so much.” We want someone to recognize what we’ve done, praise us, or treat us well. Every human being has such thoughts. This applies even between spouses or parents and children. People often think that parents give to their children selflessly and devotedly. But if you look closely, that’s not entirely true. When children don’t follow their parents’ wishes, parents say, “Do you know how hard I worked to raise you?.” They say this because even parents think about what they’ve invested in their children.
Among the parents of young people who have joined our community, some may regret their investment. While other people’s children get jobs, bring money home, buy gifts, take their parents on trips, get married, and give them grandchildren, their children have entered a temple after spending money on their education and don’t give anything in return. Although they’re doing something truly beneficial for the world, it’s understandable that families feel disappointed. Even King Suddhodana, who had the great Buddha as his son, always hoped that the Buddha would return and succeed to the throne. 
That’s why we need to practice. Without practice, no matter how much good we do for the world, we’ll eventually regret it. Thoughts like, “If I had spent that time earning money instead of volunteering,” “If I hadn’t volunteered and had gotten married instead, my child would be grown by now,” “I devoted myself, but no one appreciates my efforts” – these thoughts ultimately torment ourselves. Practice means not tormenting yourself. For practitioners, there is no sacrifice in whatever they do. Even if people in the world say, “You’ve sacrificed so much doing all this work,” the person themselves should not feel it as a sacrifice. That way, there are no regrets.
All Affairs in This World Are My Affairs
We should always maintain the perspective that all affairs in the world are “my affairs.” The reason we engage in environmental practice is also for ourselves. It’s about keeping the air we breathe, the water we drink, and the food we eat clean. We practice environmental conservation because climate crisis would ultimately make it difficult for us to live. Therefore, this work is not about sacrificing ourselves but about benefiting ourselves. 
The same applies to bringing peace to the Korean Peninsula. If you visit a place ravaged by war, you’ll realize that war is not about who’s right or wrong, or who wins or loses. When war breaks out, the human casualties and property damage are beyond description. Even survivors suffer mental wounds, and this trauma is passed down not just in their generation but across generations.
That’s why practitioners must always base their actions on practice. With practice as a foundation, we can maintain mental equanimity. Furthermore, we can overcome regrets about our actions. Without practice as a foundation, even giving and service can later become causes of self-torment. Whether it’s regretting buying cryptocurrency or stocks, regretting lending money that wasn’t returned, or regretting time spent in Jungto Society activities – it’s all the same. Practice of self-awareness and mindfulness must always be the foundation. With practice as a foundation, even if a romantic relationship ends, instead of hating and resenting the other person, you can say, “Thank you for the time we spent together.” This allows us to view our lives positively. This is why we practice intensively between the Buddha’s Renunciation Day and Nirvana Day.” 
Next, Sunim took questions from participants at the venue. One person raised their hand and had a conversation with Sunim. The Dharma talk ended earlier than usual because of the scheduled intensive practice.
In observance of the 8-day intensive practice period for the Buddha’s Renunciation and Nirvana, everyone performed 108 bows together. Following the sound of the moktak wooden instrument, everyone bowed sincerely, and beads of sweat formed on their foreheads.
After completing the intensive practice, participants shared their thoughts in small groups and concluded the Dharma assembly at nearly 10 PM.
Tomorrow will be the 25th day of the 100-Day Dharma Talk at the Jungto Social and Cultural Center. In the morning, Sunim will teach the second scripture lecture in the Dharma hall on the third floor, and in the evening, Sunim is scheduled to teach the second lecture of the Buddhist Social Studies Course in the basement auditorium.
