Buddhist Practice Perspective Found in the Bible

Hello. This is the 60th day of Venerable Pomnyun Sunim’s 100-Day Dharma Talk. Today, there will be a sutra lecture and a Buddhist Social Studies Course.

After completing his morning practice and meditation, Sunim headed to the Jungto Social and Cultural Center to give the sutra lecture.

About 110 people were seated in the third-floor Dharma hall, while approximately 560 people connected online for the live broadcast. After the audience requested the Dharma talk with three full bows, Sunim ascended to the Dharma seat.

Today marks the twelfth session of the Diamond Sutra lecture series. Sunim explained from Chapter 30 to the final Chapter 32 of the Diamond Sutra. Chapter 32 contains the four-line verse (四句偈) that summarizes the core philosophy of the Diamond Sutra. Sunim explained the meaning of this verse and summarized the essential content of the entire Diamond Sutra from Chapter 1 through 32.

“In Chapter 32 of the Diamond Sutra, the section on ‘Transformations Are Not Real’ (應化非眞分), there appears a four-line verse.

一切有爲法 如夢幻泡影 如露亦如電 應作如是觀

All conditioned phenomena are like dreams, illusions, bubbles, shadows; like dew and also like lightning. Thus should you meditate upon them.

In “all conditioned phenomena,” the term “conditioned” (有爲) refers to “things done with intention.” It means actions performed with attachment to certain forms. In the phrase “like dreams, illusions, bubbles, shadows,” “dreams” (夢) refers to actual dreams, and “illusions” (幻) refers to fantasies. Here, “illusions” is translated as “puppets.” A puppet moves according to how someone behind the stage manipulates it. There is no actual being acting on the stage; there is only a form that moves according to the manipulation from behind the stage. That’s why “illusion” is translated as “puppet.” Both dreams and illusions indicate that there is no real substance. “Bubbles” (泡) means water bubbles, and “shadows” (影) means shadows. Saying that phenomena are like dreams, illusions, bubbles, and shadows means that while they appear to have form when seen with the eyes, when examined closely, they are empty with nothing there. They seem to have substance, but in fact, they don’t. This means they are “empty.”

They Appear to Have Substance, But in Reality, They Don’t

In “like dew and also like lightning,” “dew” (露) is the character for dew. So “like dew” means “resembling dew.” Then “also like” (亦如) is used to mean “also resembling.” “Lightning” (電) refers to lightning. To interpret, it means “like dew, and also like lightning.” Unlike the previous “like dreams, illusions, bubbles, shadows,” the phrase “like dew and also like lightning” emphasizes not so much the concept of non-existence but rather how quickly these things disappear. Dew exists but soon vanishes. Lightning also flashes briefly and then immediately disappears. Things seem to have substance momentarily, but soon that substance changes. Therefore, the metaphors of “dreams, illusions, bubbles, shadows” speak of “non-self” (無我), while the metaphors of “dew and lightning” speak of “impermanence” (無常). The core of the Buddha’s teaching is dependent origination (緣起). When dependent origination is explained in terms of time and space, it becomes non-self and impermanence. The true nature of reality is dependent origination, non-self, and impermanence. The expression “all phenomena are empty,” which is discussed in Mahayana Buddhism, is not originally the Buddha’s words. The Buddha only spoke of dependent origination. To prove that “all phenomena are empty” in Mahayana Buddhism, one must prove that all phenomena are non-self and impermanent. The criterion for verifying truth is dependent origination. In other words, dependent origination can be expressed as “impermanence and non-self.” “Thus should you meditate upon them” (應作如是觀) means “you should view them in this way.” It means that one should understand that all phenomena are non-self and impermanent, and therefore empty.

How Can I Let Go of Attachments?

We constantly create “images” or “perceptions” in our minds. It’s important to understand what “creating perceptions” means. When we say something is small, we think “there is something small.” When we say someone is bad, we judge that “that person is bad.” These are forms of fixed ideas. The very thought that something possesses a certain quality is creating a perception. Most of us live by creating these perceptions. Once we create a perception, the quality of attachment follows. For example, let’s say there’s a beautiful cloud. But when you get closer, you find that the cloud is completely empty inside. Can you take this cloud with you? No, you cannot. Because it’s merely a temporary phenomenon that has appeared. It’s like an illusion, a bubble, or a shadow. It has no substance and is empty. If something has no substance or changes quickly, you cannot possess it. Since you cannot possess it, there’s no reason to be attached to it. However, when something is perceived as lasting and substantial, people try to possess it. For instance, let’s say I own some gold. One day, my teacher says, “A practitioner should view gold as a stone. A practitioner should not covet gold. Go throw that gold away.” So I answer, “I understand,” and go to the mountains, dig a hole, and bury the gold. Then I resolve, “Now I will let go of my attachment to this gold. I will forget about it.” Now, will that gold come to mind after 10 years or not?”

“It will come to mind.”

Conversely, if you take a stone, bury it in the same place, and think, ‘I will definitely remember this stone. I’ll come back and find it within 10 years,’ and you keep reminding yourself, ‘I buried a stone somewhere on that mountain,’ will you remember it after 10 years? Of course not. You’ll completely forget about it. The interesting part here is that in one case, you tried to remember something but forgot it, and in the other case, you tried to forget something but vividly remembered it. Why does this happen? It’s because we create perceptions about certain objects, thinking ‘that is something good.’ In other words, attachment arises because we establish these perceptions. But what if you discovered that what you thought was ‘gold’ was actually just a ‘gold-plated stone’? At that moment, your attachment would naturally break. We can’t let go of our attachment now because we don’t know it’s a ‘gold-plated stone’ and believe it’s ‘real gold.’ But once we realize it’s not real gold and think ‘this is fake,’ attachment naturally falls away without any effort to let it go. This is why when we understand that ‘all phenomena are empty,’ attachment naturally falls away.

Strictly speaking, it’s really just about letting go of attachment. For example, it’s fine to feel that you want something in real life. If you think it would be nice to have it, but it’s also okay if you don’t, then there’s no problem. However, when the thought “I want this” hardens into “I must have this,” then you become upset and suffer when it doesn’t happen. The core issue is attachment, but if we examine why attachment arises, it’s because we create a perception that objects have permanence or inherent existence.

Generate a Mind That Dwells Nowhere

Ultimately, the core message of the Diamond Sutra is “do not form perceptions.” That is, all phenomena lack inherent existence and are constantly changing. Nothing in this world contains any unchanging element or inherent sacredness. In the past, people believed that just as dogs have the essence of dogs and water has the nature of water, humans were divided into nobles and commoners with different inherent qualities. But in reality, there are no separate essences for nobles and commoners. This goes beyond the philosophical notion that “nothing has inherent existence” – it was a historic transformation that rejected the class-based society. For example, when people claimed “women are impure and men are sacred,” by recognizing that there is no inherent purity or impurity, gender discrimination disappears. Similarly, class discrimination also disappears. People in ancient times had a strong tendency to seek blessings. They firmly believed that “doing good deeds brings good fortune.” To emphasize that awakening is more important than receiving blessings, the sutra states that understanding how all phenomena are “like a dream, an illusion, a bubble, a shadow, like dew or lightning” is greater than any blessing. When we strip away all the repetitive language in the Diamond Sutra, what remains is the Four-Line Verse.

1st Verse
凡所有相 皆是虛妄 若見諸相非相 卽見如來
All phenomena that appear are illusory. If you see all appearances as non-appearances, you will see the Tathagata.

2nd Verse
不應住色生心 不應住聲香味觸法生心 應無所住 而生基心
Do not give rise to thoughts dwelling on form. Do not give rise to thoughts dwelling on sound, smell, taste, touch, or dharmas. One should dwell nowhere, yet give rise to that mind.

3rd Verse
若以色見我 以音聲求我 是人行邪道 不能見如來
If you seek me through form, or seek me through sound, you are practicing the wrong path and cannot see the Tathagata.

4th Verse
一切有爲法 如夢幻泡影 如露亦如電 應作如是觀
All conditioned phenomena are like dreams, illusions, bubbles, shadows, like dew and lightning. Thus should they be contemplated.

The core teaching of these four verses is “Do not create appearances. Do not cling to appearances you create. Generate a mind that dwells nowhere.” This teaching, through repetition, ultimately conveys that all phenomena are empty. When we understand that all phenomena are empty, we no longer need to cling to anything. Everything arises according to causes and conditions, so we simply allow things to unfold according to those conditions. For example, if someone says, “That mountain is the East Mountain,” instead of correcting them by saying, “No, that’s just an appearance you’ve created!” we simply understand, “This person must have come from the western village.” We simply recognize that people from the west call it the East Mountain, while people from the east call it the West Mountain.

Understanding the principle that all phenomena are empty is called wisdom eye (慧眼), while knowing where sentient beings come from, what background they have that leads them to speak as they do, is called dharma eye (法眼). For example, if someone says, “Impeaching the president was wrong,” we might think, “This person probably watches far-right YouTube channels,” or “They must be a supporter of the People Power Party,” or “They might be from Gyeongsang Province.” We can make these inferences about the person. After talking with them a bit more, we can understand them better. Rather than judging right and wrong, we come to know and understand the other person. That’s why it’s said, “Bodhisattvas do not hate sentient beings.” Bodhisattvas simply help awaken beings from their ignorance.”

With this, the twelve-part Diamond Sutra lecture series came to an end. Sunim concluded by announcing that the next session would be dedicated to freely answering questions that arose during the study of the Diamond Sutra.

The participants gathered in groups for mindful sharing, while Sunim immediately headed to Jungto Temple in Seongnam, Gyeonggi Province.

Today is the 91st birthday of Sunim’s teacher, Venerable Bulsim Domun. Recently, Venerable Bogwang, who was elected as a senior council member of the Jogye Order, organized a Dharma ceremony to celebrate the Great Master’s birthday. Upon arriving at Jungto Temple, the birthday celebration was already underway with disciples and devotees who had gathered from all over the country.

After an uplifting congratulatory performance by the choir, a cake-cutting ceremony took place. When Great Master Domun and his disciples cut the cake, everyone applauded to express their congratulations.

Sunim was then invited to give a greeting.

“Congratulations on the Great Master’s birthday. May you enjoy good health for many years to come. I sincerely thank Venerable Musim Bogwang and everyone at Jungto Temple for preparing this wonderful celebration. It’s a pleasure to see everyone gathered together after such a long time.”

Following the greetings, there was a gift presentation ceremony. The monks and devotees who attended the event came forward one by one to bow with palms together before the Grand Master and present their gifts. Sunim also presented a gift to the Grand Master.

“Thank you for sharing the Buddha’s teachings with us.”

After that, food was served in an orderly manner, drinks were poured into cups, and a toast was proposed.

“To the Grand Master’s long life and good health!”

After the enthusiastic toast, lunch began. When the meal was finished, Grand Master Domun shared a few words with the monks and devotees who attended the event.

“Today is both my birthday and the anniversary of my mother’s passing. I am truly grateful that so many of you have come to attend and pray together on the memorial day of my mother. I feel that the day when I will change my body is approaching. I hope that all of you, with the divine power of the Buddha, the blessing of the Bodhisattvas, and the protection of the Eight Divisions of Heavenly Beings, will continue to practice diligently and spread the teachings well, becoming exemplars for all Koreans and all of humanity. Thank you.”

The Grand Master’s parents were independence activists who dedicated their entire lives to the independence movement during the Japanese colonial period alongside Master Yongseong. Although liberation came, the division between North and South Korea and the ideological conflicts forced them to hide all traces of their independence movement activities. It is said that the Grand Master’s mother passed away on her son’s birthday. That is why the Grand Master’s birthday and his mother’s memorial day fall on the same date.

Sunim exchanged warm greetings with his senior and junior monks who attended the event, thanked the Jeongtosa Temple devotees who prepared the meal, and then went outside.

Sunim waited in the front yard and saw off Grand Master Domun until he got into his car and departed. The Grand Master waved his hand from the car, expressing his gratitude.

“Thank you for coming from so far away despite your busy schedule.”

After paying respects to the Grand Master, Sunim returned to the Jungto Social and Cultural Center at 3 PM.

In the afternoon, Sunim prepared for his Buddhist Social Studies Course lecture and handled various tasks at The Peace Foundation office.

As the sun set, at 7:30 PM, Sunim gave the 12th lecture of the Buddhist Social Studies Course in the basement auditorium of the Jungto Social and Cultural Center. He first held a Q&A session to address questions from the previous lecture before beginning the new lecture.

The previous lecture’s topic was “Is Buddha a Seeker or a Revolutionary?” which explored Buddha’s revolutionary aspects. Today’s lecture topic is “The Life and Thought of Jesus,” another great sage. Sunim began with the social background of Jesus’s time, and explained Jesus’s life from birth to crucifixion, what teachings he spread, how he lived, and what similarities exist between his teachings and those of Buddha.

“In our last session, we learned that all values are relative, not absolute. This means that even Buddhist values are relative. Buddhism, while acknowledging its relativity, strives for universality as much as possible. To achieve universality, we must examine Christianity, Islam, Confucianism, and Hinduism as well. We cannot speak of universality while clinging only to our own beliefs. In this context, today we will explore the life and thought of Jesus.

Sunim’s Impressions of Reading the Bible from Outside Christianity

There are many differences between Buddhism as a religion as we know it and the life and teachings of the historical Buddha. Similarly, there may be differences between Christianity as we know it and the life and teachings of the historical Jesus. Therefore, we want to examine not the visible religion of Christianity, but the life of ‘Jesus the human being’ who lived 2,000 years ago. Of course, I am not a scholar of theology. I attended church a little when I was young, and in my youth, I participated in various social activities organized by the Christian Academy. Based on these limited experiences, I would like to share how I felt reading the Bible from outside Christianity.

Jesus was born at a time when the Roman Empire had conquered the entire Mediterranean coast, and Israel was under Roman rule. Even under the Roman governor, Judea was traditionally ruled by the Jewish king, who was King Herod. Below the king were the legalistic scholars who managed religious affairs and governed the people. In the Bible, those suffering at the very bottom of society are often portrayed as the sick: ‘The paralyzed stand up, the hunchback’s back straightens, those possessed by demons are healed…’ These stories appear frequently in the Bible. There are also depictions of women who become prostitutes to survive in harsh conditions, people described as Gentiles, and tax collectors. In this way, the Bible portrays many people suffering under colonial rule.

Jesus originally lived in Jerusalem, but Bethlehem was likely his hometown. That’s why Jesus’s mother couldn’t give birth at home and delivered her baby while traveling to register for the census. The government had mandated registration by a certain date, and with no proper place to give birth, she delivered the baby in an animal stable and laid him in a manger. This shows how difficult social conditions were when Jesus was born. Jesus was truly born with a “dirt spoon” (born into poverty). In contrast, the Buddha was born a prince, so he had a “golden spoon” (born into wealth). Of course, although Buddha was born with a golden spoon, he abandoned his privilege and lived his entire life as a beggar who survived on alms. When discussing with Christian pastors, they summarize Jesus’s life work as building the Kingdom of Heaven—creating a land where true peace and happiness are given to all, and Jesus dedicated his life to this movement.

Buddhist Practice Perspective Found in the Bible

The most famous of Jesus’s sermons is the Sermon on the Mount. This refers to Jesus’s teachings recorded in chapters 5 through 7 of the New Testament. From my perspective, it almost perfectly aligns with the Buddhist practice perspective. It begins with these words: “But I tell you, do not resist an evil person. If anyone slaps you on the right cheek, turn to them the other cheek also. If someone wants your shirt, hand over your coat as well. If someone forces you to go one mile, go with them two miles.”

This means not to fight. From a Buddhist practice perspective, it means to actively cultivate a generous mind. Instead of having a mind that seeks to gain, have a mind that gives; instead of wanting to be understood, have a mind that understands others; instead of wanting to be loved, have a mind that loves others. This means all suffering will disappear. When someone tries to take something from you, if you willingly share it instead, you won’t feel that it was taken from you, and therefore no suffering arises. The most famous saying in the Bible is “Love your enemies.” Loving those we like is something that ordinary people do. Everyone in the world does this, so what would be special about Christians doing the same? But loving your enemies—that would truly be extraordinary. If you want God to love you unconditionally, then you too must bestow love upon others without conditions. You should even pray for those who persecute you. After all, praying for those who like you is something everyone does.

Let’s examine our psychology. When we do something good for others, we often want to boast about it and seek recognition. However, when we do something wrong, we tend to hide it. The Bible addresses these tendencies with two expressions. “Do not let your left hand know what your right hand is doing.” This means we should do good deeds discreetly. God is omniscient and omnipotent, so He knows everything we do. Regarding our tendency to hide our wrongdoings, the Bible says: “Why do you look at the speck of sawdust in your brother’s eye and pay no attention to the plank in your own eye?” This refers to our tendency to criticize others while ignoring our own faults. The Bible contains many perspectives that align with Buddhist practice.

What is Jesus’s criterion for entering heaven? If you read Matthew 25:31-46, it tells this story: On the day of final judgment, the King comes and separates the living and the dead into two groups, like separating sheep from goats. To those seated on one side, he says, “The kingdom of heaven is yours.” They ask, “Lord, what have we done to deserve such blessing?” Jesus then replies:

“For I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me. I was naked and you clothed me, I was sick and you gave me medicine, and I was in prison and you visited me.” People ask in surprise, “Lord, when did I ever do such things?” To this question, Jesus answers: “Whatever you did for one of the least of these, you did for me.” The goal of Christianity is to go to heaven. According to Jesus, the criteria for entering heaven are not how often you attended church or how much you donated. The Bible specifically outlines six criteria for entering heaven. How you treated the thirsty, the hungry, the naked, the sick, the refugee, and those unjustly imprisoned—these are the criteria for entering heaven. What you did for these people is what you did for Jesus, and what you did not do for them is what you did not do for Jesus. Heaven is not determined by someone sending you there, but by your own actions.

How to Become the Master of My Own Life

Once, someone approached me saying, “Jesus means heaven, non-believers go to hell,” insisting that no matter how many good deeds one does, without believing in God, one would go to hell. I responded with, “Thank you.” Confused, the person asked, “What’s so good about going to hell that you’re thanking me?” I answered:

The Christianity I know teaches that ‘if you do good deeds, you go to heaven.’ But honestly, I don’t particularly want to go to heaven. In heaven, everything is perfect, so there would be nothing for me to do. Hell, on the other hand, is so harsh that everyone would be begging for help, giving me plenty to do. Even now, I travel more to Southeast Asia and Southwest Asia than to developed countries like the United States or Europe. This is because there are many people in those regions who need my help. I also enjoy going to such places. So, going to hell would be good for me because I’d have a lot of work to do. But Christianity says if you do many good deeds, you go to heaven, which worries me. Now that you’ve told me I’m going to hell, I feel relieved and at ease.”

Then that person left saying, “I’ve never seen such a crazy person.” Heaven is not determined by someone sending you there, but by your own actions. This means that regardless of the situation you find yourself in, you must be the master of your own life. In Buddhism, this is expressed as “Sucheojakju” (being the master wherever you are).

Why Jesus Became the Son and the Father

The Bible well describes Jesus’s final moments. A Jewish person accused Jesus of violating the existing social order and laws. From the Roman governor’s perspective, this was a dispute among Jews about their own laws, so he didn’t want to get involved. At that time, three people were sentenced to death: two men guilty of robbery and murder, and Jesus. However, during Passover, one of the three major Jewish festivals, there was a custom of releasing one prisoner. The Roman governor wanted to release Jesus if possible because he hadn’t killed anyone, hadn’t stolen or taken anything from others, and hadn’t committed adultery. But when he asked for opinions, everyone demanded the release of the man guilty of robbery and murder, so Jesus was ultimately crucified. The method of execution at that time was crucifixion. When a person was nailed to a cross and hung, they would die from blood loss after a day or two. Some died in a day, but at most, everyone died within three days. To confirm death, they would pierce the side with a spear. The Bible mentions Jesus’s side being pierced with a spear. Once death was confirmed, the body would be taken down from the cross, separated, and either moved to a tomb or taken by family. Then the empty cross would be used for a new prisoner condemned to death. This was one of the execution methods practiced at that time.

Jesus died nailed to the cross. In modern terms, those who hammered the nails and carried out the execution could be compared to prison officers. An ordinary person might have prayed, “Lord! I don’t care about the others, but please send those two to hell.” However, Jesus said, “Father, forgive them, for they do not know what they are doing.” This is truly the most moving part. In fact, those who carried out the execution were simply fulfilling their professional duties. From this perspective, they committed no sin. Jesus understood this aspect. In his eyes, they were merely performing their everyday occupational responsibilities. We can find similar examples around us today. A butcher who cuts and sells animal meat doesn’t consider himself sinful. He’s just carrying out his regular professional duties. Similarly, someone at a fish market who cuts open fish bellies and removes their innards doesn’t think they’ve committed a sin. In this way, our society today isn’t much different from Jesus’ time.

“Father, forgive them, for they do not know what they are doing.”

This statement simply means “Forgive them!” However, in reality, there is nothing to forgive because they committed no sin. At that time, God was seen as a punishing deity. In the Old Testament, God is portrayed as punishing those who disobey His word. He turned sinners into pillars of salt or burned them with sulfur fire, ensuring they paid the price for their actions. Yet Jesus prayed that even those who nailed him to the cross should not be punished. He asked, “Father, forgive them,” appealing to a God who, at that time, was understood through the lens of cause and effect. The following phrase, “for they do not know what they are doing,” carries the same meaning as the Buddhist concept of “sin has no inherent nature but arises from the mind.” It means that sin has no inherent nature of its own. In the Old Testament, God is consistently portrayed as a punishing entity. However, after Jesus, in the New Testament, God completely transforms from a punishing God to a loving God. Jesus is the one who changed God from a deity who punishes our sins to one who forgives them. In a way, Jesus demonstrated a heart greater than God’s. While God punished, Jesus embraced with love. This is why people came to worship Jesus as divine. Thus, Jesus, the Son of God (Holy Son), simultaneously became the Holy Father.

Jesus and Buddha: Pursuing Fundamental ‘Human Liberation’

From this perspective, the behavior of some Christians today who harbor hatred toward others and condemn those they dislike to hell does not align with Christian principles. Looking at Jesus’s life, he was truly a spiritual seeker and revolutionary in his time. Jesus as depicted in the Bible speaks of love, but unlike Buddha, he was somewhat more direct and radical. This aspect partly provoked resistance from the privileged classes of his time. Buddha’s method of teaching seems to have been more gentle than Jesus’s. Of course, there would have been cultural differences as well. However, whether Christianity or Buddhism, the perspective of “how to govern one’s mind” is always present in sermons and Dharma talks. These teachings contain the message not to reject others with hostility but to embrace them. In this sense, whether it’s Christianity or Buddhism is not important. If one is Christian, one should examine whether “Am I living according to Jesus’s teachings?” If one is Buddhist, it is important to first check whether “Am I faithful to Buddha’s teachings? Neither Jesus nor Buddha directly engaged in power struggles or political activities. Instead, both pursued something much more fundamental: ‘human liberation.’ Jesus can be described as someone who gave hope to people in despair by dreaming of a new world like heaven.”

After finishing the lecture, Sunim took questions about points of curiosity. Since the lecture ended later than expected, he answered only one question before concluding the session.

Today’s session explored various aspects of how Jesus’s life was similar to and different from Buddha’s life. For the next session, the topic will be “How Social Systems Change Our Lives.”

Since the lecture ended late, there was no time for group mindful sharing, and the class was concluded directly. Sunim returned to the Jungto Center to finish his daily routine.

Tomorrow will be the 61st day of the 100-Day Dharma Talk. In the morning, Sunim will conduct the Friday Dharma Q&A for the daytime session in the main hall of the Jungto Social and Cultural Center basement, followed by the evening session of Friday Dharma Q&A.