Apr 21, 2025 – 64th Day of the 100-Day Dharma Talk, Scripture Lecture, Buddhist Social Studies Course 13th Session, Magsaysay Foundation Interview
Hello. This is the 64th day of Venerable Pomnyun Sunim’s 100-Day Dharma Talk. Today, there will be a scripture 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 scripture lecture.
About 110 people were seated in the third-floor Dharma hall, while approximately 560 people connected via the online livestream. After the audience requested the Dharma teaching with three bows, Sunim took his seat on the Dharma platform.
Today marks the conclusion of the Diamond Sutra lectures. Throughout the 12 sessions, Sunim has read and explained each verse from Chapters 1 through 32 of the Diamond Sutra, using various analogies to clarify their meanings. For this final session, Sunim decided to address any remaining questions or points of confusion.
Six people raised questions, which Sunim answered one by one. The first questioner asked about the core teaching of the Diamond Sutra—not to form fixed perceptions—wondering if sometimes forming perceptions might be necessary for self-protection.
Isn’t Forming Perceptions Sometimes Necessary for Safety?
“Forming a perception (相) means making a definitive judgment about something. For example, if you definitively conclude ‘this is poison,’ you assume it contains only poisonous elements and cannot possibly be medicine. However, the Diamond Sutra teaches that while we may say ‘this is poison,’ there is no fixed substance that makes it permanently poisonous. In small doses, it might serve as medicine. What is poison to one person might be medicine to another. Something applied externally might be medicinal, but toxic when ingested.
Most people think that poison has only poisonous properties, medicine has only medicinal properties, good people are only good, and bad people are only bad. However, in reality, there is no fixed essence that can be called ‘self’ (我). Everything changes according to causes and conditions. When certain conditions are met, poisonous properties emerge; under different conditions, medicinal properties appear. The same applies to people. Depending on conditions, a person can become either good or bad.
For instance, in everyday life, a scholar might be considered a good person and a fighter a bad person. However, if a woman is in danger of being robbed or sexually assaulted while walking down the street, and the scholar runs away in fear while the fighter subdues the robber and saves the woman, at that moment, the fighter is a good person. So the concepts of ‘bad person’ and ‘good person’ are not fixed. Under certain conditions, someone might be called bad, and under others, they might be called good.
Let me give you another example. There’s a person who is skilled at stealing things secretly. If this person joins the military and steals secrets from the enemy, they become a hero. Someone who is good at forgery might cause problems by counterfeiting seals or official documents in everyday life, but during wartime, if they’re assigned to deceive the enemy, they could be regarded as a hero. Hacking for personal gain at home is a crime, but if talented young hackers are recruited by intelligence agencies like the National Intelligence Service or CIA to extract information from enemy nations, they become capable intelligence officers. A married man, feeling sorry for his deceased friend’s wife who is struggling to raise children while running a pub, helps her by bringing customers and offering support. His wife might view him as a bad person, but from his friend’s wife’s perspective, he is a kind person. Thus, there is no fixed definition of a good or bad person. People are evaluated as “good” or “bad” only within specific relationships and contexts.
The same applies when we say, “That person is bad.” We make such evaluations only because their actions appeared negative in a particular relationship or context. It doesn’t mean that “bad qualities” are inherently present within that person. A student who used to get into fistfights at school might be evaluated as an excellent soldier if selected for special forces in the military.
There is no fixed essence in this world. However, this doesn’t mean that good people and bad people are all the same. Terms like ‘good,’ ‘bad,’ ‘kind,’ or ‘evil’ are only defined within specific conditions and causes. And even when defined by these conditions, we should not conclude that these qualities are fixed from the beginning. If we make such a determination, bad people would never have the opportunity to reform. But reality is not like that. Even Angulimala, who killed ninety-nine people, was able to meet the Buddha, realize his foolishness, and become a saint. Though he committed murder due to his foolish thoughts, by awakening from that foolishness and encountering new conditions, he could not only become a good person but also transform into a saint.
However, we tend to remember only the past actions someone has committed and think, ‘They must be killed,’ or ‘We must take revenge.’ This stems from the belief that there is a fixed bad quality within that person. In reality, when conditions change, people change too. The reason revenge arises is because we think ‘there is an evil essence within that person.’
In the mountains, if someone says, ‘That’s a poisonous plant!’ you naturally shouldn’t eat it. However, even the pasque flower used to make lethal poison can become a healthy medicine when dried properly and brewed as a weak tea or made into wine. Most of what we call special remedies contain toxins, but when used in small amounts, they often become medicine instead. Morphine is also known as a narcotic, but its excellent pain-relieving effect makes it almost the only special remedy for alleviating the suffering of terminal cancer patients. Like this, medicinal and toxic properties are not fixed essences but vary according to situation and usage. For the same reason, at home, we prevent children from handling medicine carelessly. The reason is simple: it becomes poison when children consume it.”
Questions continued to come in. As Sunim provided answers, it was already time to conclude the session. Finally, everyone recited together the Diamond Sutra from Chapter 1 to Chapter 32, recalling what they had learned.
After completing the recitation of the Diamond Sutra, Sunim once again explained the core message of the Diamond Sutra using easy-to-understand analogies.
“Do you still find the content of the Diamond Sutra difficult to understand? Let me give you a simpler example. When you are truly focused on listening to a Dharma talk, the thought ‘I am concentrating on Sunim’s words’ does not arise. If you think, ‘I am concentrating now,’ it means you have already lost your concentration. You are creating the delusion of concentration. When you are truly concentrating, you don’t even have the thought that you are concentrating. All the expressions in the Diamond Sutra explain this truth. This is not at all fanciful talk. It just sounds unfamiliar because the language is somewhat archaic. With this, we conclude our study of the Diamond Sutra, and from the next session, we will study the Heart Sutra.”
The participants gathered in groups for mindful sharing, while Sunim moved to the basement dining hall to have lunch with the Sangha members.
At 2 PM, representatives from the Ramon Magsaysay Award Foundation came to interview Sunim. This year marks the 75th anniversary of diplomatic relations between South Korea and the Philippines. To commemorate this, the Philippine Embassy in Korea and the Ramon Magsaysay Foundation are hosting an event titled “Celebrating Greatness of Spirit in the Republic of Korea,” gathering Korean recipients of the Ramon Magsaysay Award. They came to interview Sunim ahead of tomorrow’s event.
After warmly greeting the representatives from the Ramon Magsaysay Foundation, Sunim began the interview immediately. The foundation asked six questions. They showed particular interest in how Sunim had personally visited and connected with the 2023 Ramon Magsaysay Award recipients last year.
“We are curious if you have any ongoing exchanges or collaborative activities with other Ramon Magsaysay Award recipients.”
“In Korea, we maintain a connection with Aegwangwon, operated by Ms. Kim Im-soon, a Ramon Magsaysay Award recipient. Our relationship began 20 years ago when we supported the recovery efforts after their dormitory was severely damaged by a typhoon. Since then, we have been organizing outings with intellectually disabled individuals every spring and fall. These outings require many volunteers to assist people with physical disabilities, and many Jungto Society members participate in this effort. This is not only an exchange between Ramon Magsaysay Award recipients but also an exemplary case of cooperation between different religions, as Aegwangwon is a Christian organization.
Last year, I personally visited three award recipients from India, Bangladesh, and East Timor. I discussed potential collaboration with Ravi Kannan R, who operates a hospital for the poor in India, though we haven’t yet initiated any joint projects. In Bangladesh, we provided some assistance when flooding occurred. In East Timor, we are collaborating with Eugenio Lemos, who is developing sustainable agricultural systems, on a pilot project to address drinking water issues for local residents. If proven effective, we plan to expand our cooperation. Beyond these, I don’t have any special exchanges with other recipients yet.”
“As a religious leader, what values guide your interactions and collaborations with recipients from various fields?”
“Jungto Society is involved in environmental movements, relief activities, and helping refugees, so the work these recipients do isn’t entirely different from what we do. Their activities align with the projects we pursue. When Jungto Society conducts relief work overseas, rather than doing everything directly, we collaborate with organizations already well-regarded in their respective fields in those regions. In Syria, we work with the White Helmets, and in Pakistan, we collaborate with an organization called FRDP. If there are organizations already doing relief or environmental work similar to what Jungto Society aims to do, we develop joint projects with them.
Similarly, we can collaborate with Ramon Magsaysay Award recipients on their activities in their respective countries. I find the work of the 2023 recipients particularly meaningful and plan to continue collaborating with them. If their work aligns with what Jungto Society aims to do, I believe it’s more effective to work together rather than separately.”
As the interview was coming to an end, the interviewer expressed concern about the increasing conflicts and wars around the world and asked Sunim to share some words for Asian people. Sunim spoke about what perspective we should maintain to steadily create hope without becoming discouraged.
In an Era Where Conflict Grows Stronger Than Peace, What Perspective Should We Adopt?
“When we undertake any task, we don’t necessarily have to choose only those with guaranteed success or clear hope. Even if the possibility of failure is high and hope seems absent, if that task is absolutely necessary for us, we should willingly accept the risk of failure and proceed. For example, the likelihood that we can completely prevent the climate crisis is very low. The probability of failure is higher. Nevertheless, if our efforts can help delay the climate crisis even slightly, we must do our best within our capabilities.
Looking at the current international situation, it seems more likely that conflicts will deepen rather than peace prevailing. Despite this, we must consistently practice for peace, however modest our efforts may be. The inter-Korean relationship on the Korean Peninsula is also becoming more conflicted than before. But that doesn’t mean we can give up. Even though peaceful cooperation may be difficult, I am working with the clear goal that we must at least prevent war. Furthermore, it would be wonderful if we could develop into a cooperative relationship. Ultimately, I sincerely hope that unification can be achieved. I believe setting gradual goals and moving forward one step at a time is a realistic approach. Rather than trying to achieve the ultimate goal all at once from the beginning, the process of steady accumulation is important. The current outlook for inter-Korean relations is somewhat negative. That is precisely why we must continue our activities for peace more actively.”
The representatives from the Ramon Magsaysay Award Foundation were deeply moved by Sunim’s words. They were touched by the work Sunim is doing and mentioned that they are producing a 90-minute documentary about him, which will soon be completed and released to the public. They expressed their gratitude to Sunim for agreeing to the interview.
Everyone gathered for a commemorative photo. Sunim presented them with books translated into English and traditional fans as gifts.
“Since you’re here, please take a look around the Jungto Social and Cultural Center.”
The Ramon Magsaysay Foundation representatives were guided by the Jungto International Team for a tour of the Jungto Social and Cultural Center. After interviewing several Jungto Society volunteers, they returned to their accommodations.
As the sun set, at 7:30 PM, Sunim gave the 13th lecture of the Buddhist Social Studies Course in the main auditorium in the basement of the Jungto Social and Cultural Center. About 200 people attended in person, while approximately 1,900 people connected online.
In the previous session, the topic was “The Life and Thought of Jesus,” focusing on the performative perspectives contained in the Bible. Sunim began by introducing today’s lecture topic.
How Social Systems Transform Our Lives
“Today, I would like to lecture on ‘The Relationship Between the Individual and Society’ as part of Buddhist social thought. There are two main points. First, individuals are influenced by society. How society is structured affects individual lives. This is something you already understand well.
Second is understanding the ‘interdependent worldview,’ which is the core teaching of Buddhism. I have explained interdependence many times—from material, biological, and spiritual perspectives. However, it seems you still only vaguely understand that ‘nothing exists independently; everything is interconnected.’ Today, we will examine the law of interdependence more deeply.” 
Sunim then continued with a deeper explanation of the law of interdependence. After discussing scientific examples, such as how oxygen and hydrogen combine to form water with completely different properties, he emphasized that society works in the same way.
“South Korea has a legal system including a constitution, and within that system, individuals perform their respective roles. But even if all citizens of South Korea were good people, we couldn’t necessarily say that the nation itself possesses good qualities. Even when only good people come together to form an organization, that organization can still commit wrongdoing.
Why Do Good People Sometimes Form Bad Groups?
If we compare Japanese people individually, some might be more diligent or kinder than Koreans in certain aspects. However, when these individuals come together as Japanese imperialism, the collective can play an entirely different role. The same applies to Germany. If we compare pre-World War II Germany with post-war Germany, did people’s essential nature suddenly change in between? People didn’t change much. Rather, depending on how the political system structuring that society changed, Germany could become the democratic nation it is today or the fascist regime it was then. 
You already know that an individual’s fate can change depending on the system they are placed in. When explaining the relationship between individuals and society, this perspective is commonly used. However, what I want to share with you today is that depending on what a social group aims for, the members of that group can play roles completely different from their individual nature. Even if every Korean person is kind, that alone doesn’t make society function properly. Even if you gather 100 kind people and each performs their role kindly, depending on how that organization is structured and operates, they might end up participating in killing people or engaging in actions that destroy the world.
Even though each person is simply fulfilling their role with pure intentions, the result created by the “whole” can be completely different. Therefore, we need to pay attention to how social structures or systems function regardless of the individual tendencies of their members. Also, an individual’s life changes depending on what role they play in the social structure. This is not because of past lives, God’s will, or fate determined by birth. It is the system surrounding you right now that influences each of your lives. This system doesn’t just affect individuals. Especially under the name of a nation, it can commit enormous atrocities. So we must take a deep interest in what social structure we are placed in and how it operates. 
Can Individual Goodness Guarantee Collective Virtue?
Until now, most religions have only been concerned with “how good an individual is.” So are nuclear weapons developed by a group of evil people? Currently, defense industries in South Korea are manufacturing fighter jets and self-propelled artillery. North Korea is making nuclear bombs. Are these activities carried out by good people or bad people?
Water is formed by combining oxygen and hydrogen, but its properties are completely different from those of either oxygen or hydrogen alone. It’s as if a new property emerges when the two elements meet—something not found in either oxygen or hydrogen individually. Similarly, the properties of individual car parts differ from those of the fully assembled vehicle. In the same way, our individual personalities can be entirely different from the character of a group formed when individuals are combined through certain structures and orders. 
Even if each person working at Samsung is a good individual, Samsung as a corporation can either benefit society or harm it. Conversely, Jungto Society members are all somewhat imperfect people, yet the organization they form together can do very positive things for society. That’s why Jungto Society aspires to be a “Mosaic Buddha.”
Religions have long played a positive role in helping individuals live with hope. However, they have rarely addressed how structurally organized groups impact society as a whole. Socialist thought recognized how greatly individuals are influenced by social systems and emphasized that changing social structures could help people live happier lives. But it didn’t deeply consider how the social structure itself could commit great evils regardless of individual goodness. In other words, they couldn’t even imagine how communist states could violate human rights and negatively impact the world.
Until now, religions have simply stated that “it’s enough for individuals to be good and diligent.” Meanwhile, socialism and sociology have mainly discussed how changing social systems can improve individual lives because individuals are influenced by society. They’ve emphasized that individual happiness or unhappiness is not the responsibility of the individual but of society. You probably learned this to some extent in school. But what I want to talk about today is that groups of individuals can exhibit entirely different third properties that are completely unrelated to the individuals themselves. 
Even if all people in South Korea today are kind, diligent, and hardworking, the collective entity of South Korea formed by these people could become a nation that harms human society. This could happen regardless of your individual intentions. Understanding this precise relationship between individuals and society is what we call the law of dependent origination.
Each of you may be doing your best to play a good role individually. However, depending on how the collective is structured and what it aims for, you might end up committing crimes or participating in dictatorship. I hope each of you will reflect more deeply on this topic on your own.”
Sunim continued explaining how social systems change our lives.
“Was the previous topic somewhat difficult? Now, let’s examine how individuals are influenced by social structures. First, we need to clearly understand that it’s not past lives or destiny that influence our lives. 
Why We Must Understand the Times
If you had been born during the Japanese colonial period, what choices would you have had? Let’s imagine you were born during that time. As a child, you studied hard in school. You had good grades and advanced through middle school, high school, and university. You entered Keijo Imperial University, passed the bar exam, and became a prosecutor. That would be considered a successful life, wouldn’t it? But what role would you have played? While you might have caught thieves and fraudsters, you would also have had to arrest independence fighters. From the perspective of state order, independence fighters were anti-state criminals resisting the Japanese imperial system. So you would have arrested independence activists, brought them to trial, and punished them. But would you have done this because you were a bad person? No. You might have been very kind, studied well, and lived diligently. But that was the role assigned to you within that system.
Then one day, the war ended. Just yesterday, you were successful and doing well, but overnight you became a Japanese collaborator. You would lose your home, be handcuffed, and go to prison. During the Japanese colonial period, students’ task was to study well, farmers’ task was to farm well, merchants’ task was to trade well, civil servants’ task was to perform their roles diligently, and entrepreneurs’ task was to run successful businesses. But if we look at the entire Korean population of 20 million people living on the Korean Peninsula, what was their common suffering? While individual lives differed slightly, from a holistic perspective, the greatest challenge was escaping from Japanese colonial rule. In other words, independence was the task of the times. Although individuals differed slightly, the task that had to be solved for all citizens was independence. Therefore, living without awareness of the task of independence in the context of the Japanese colonial period was equivalent to not living one’s life properly. That’s why farmers needed to be aware of the task of the times, students needed to be aware of the task of the times, and merchants needed to be aware of the task of the times. Only then could they prevent their lives from turning into failure overnight when independence was achieved.
The truly good choice would have been to abandon the prosecutor position and join the independence movement. But such actions are difficult for even one in a hundred people. If you remained a prosecutor, you should at least have avoided arresting independence fighters. That was the task of the times. Even if you were a farmer, donating even a small amount of rice to independence movement organizations was the minimum responsibility as a person living in that era. What if, as a prosecutor, you had secretly released independence fighters? Under the watchful eye of the Japanese authorities, you would eventually have been caught and punished. If you couldn’t do that, you should at least have forwarded part of your salary to independence movement organizations. Then, when people later tried to purge you as a Japanese collaborator after independence, you could say, “I acknowledge my wrongdoing, but I did send part of my salary to fund the independence army.” This might have been considered a mitigating factor during the process of eliminating Japanese colonial remnants.
Social Transformation Always Comes with a Price
We always have tasks of the times. In some eras, independence is the task. If independence has been achieved but the nation has not been properly established, then nation-building becomes the task. If people are starving to death, economic development becomes the task. If the country is under a dictatorship, democratization becomes the task. Those who step forward to solve these tasks of the times always face the greatest persecution during that period. However, those who succeed in solving these tasks leave behind the greatest achievements as time passes. 
Isn’t it foolish to still believe that human destiny is predetermined by fortune or past lives, or that God controls human destiny? If that were the case, it would mean that people born 50 years ago all had bad fortune, while people born nowadays have good fortune. Did people born 50 years ago suffer because they committed many sins in their past lives, while people born now live comfortably because they accumulated good deeds in their past lives? Did God curse Koreans 50 years ago and bless them now, causing such differences? That is not the case. 
The key point is that individuals are influenced by society. Therefore, our task is to create a structure where individuals do not suffer from society. Look at the medieval period. Society back then had a structure that forced suffering upon women and the lower classes. In such a society, is it right to teach “work hard” or “live virtuously”? Or should we first remove the shackles that bind them? Obviously, removing the shackles comes first. That’s why social transformation is important.
Buddha also taught that gender discrimination and class discrimination were not inherent but formed within social structures. While it was difficult to change society as a whole immediately, he ensured that such false consciousness was abandoned within the monastic community (Sangha). As a result, he faced significant resistance from the privileged classes of that time. Not only is awakening difficult, but even after awakening, implementing social change always required paying a price.
Everyone desires to live in a society that is good for all, but most don’t want to endure the pain involved in creating it. That’s why social transformation doesn’t happen easily. Either people don’t recognize how unjust society is, or even if they do, they’re unwilling to pay the price to change that injustice. Countless independence fighters paid with their lives to free Korea from Japanese colonial rule. Democracy was achieved because numerous democracy movement martyrs paid the price by going to prison and enduring torture.
Human Lives Bound in Different Ways Throughout History
In ancient slave societies, many people were bound by their birth status as slaves. They ate what their masters provided, did what they were told, and were sometimes bought and sold. In medieval feudal societies, serfs were bound to the land. They farmed the land assigned by their lords and maintained their livelihood by paying taxes. When these serfs were liberated from their status to become workers, they had to purchase their “freedom rights.” That’s why in Europe, you’ll find many cities named “Free City” (CIVITAS). Hamburg is a prime example. 
So, are workers in today’s capitalist society truly free? Strictly speaking, workers can be considered another form of slaves, but bound by money. In the past, people were bound by status, then by land, and now by money. Yet most people think they are free. In reality, they live without even realizing they are being sold for money. People move around depending on how much money they are offered. For example, let’s say I graduated from university, joined a company, and worked there for 20 years. I received a monthly salary of 5 million won, got married, raised children, and lived an ordinary life. But if another company offers me 10 million won per month, would I change jobs or not? Most would probably move. In the end, our criterion for choice is money.
What should future society look like? I believe future society should move toward a “volunteer society.” You choose to use your talents or time where needed, rather than selling yourself as a means to gain something. Let me use gender relations as a metaphor. Being forcibly exploited sexually is slavery. Selling sex for money is labor—this is prostitution. But sharing sex not as a transaction but out of mutual affection is volunteering. Volunteering can be considered love. Love is not a transaction. That’s why I encourage volunteering. You might object, “If I can sell my talents for money, how can I not sell them?” Of course, you currently live in a society where you must sell your talents to earn money and survive. Even so, shouldn’t we practice sharing love voluntarily, even if just a little? That’s why Jungto Society is promoting a movement to expand volunteering. 
Future society must transition to one where volunteering becomes commonplace. In fact, we are already gradually moving in that direction. Though we may not be mentally prepared yet, the structure is already shifting toward volunteering. For example, we rarely exchange physical money when purchasing items anymore. When paying with a credit card, money doesn’t actually change hands. We simply think in our minds that we’ve received money or spent money. “I received this much salary,” “I spent this much on food”—if we erase these mental calculations, ultimately we’re just working, eating, and living. It’s the same in a community where people volunteer without receiving wages. You still work, eat, and live. The only difference is that you don’t calculate how much your housing costs or how much your activity allowance is—you simply eat and live just the same. However, people find it difficult to break the habit of calculating. That’s why it’s hard for them to understand a life of volunteering in a community.
Future society should progress toward one where people act based on their own choices and decisions. The liberation of labor isn’t about reducing working hours or increasing wages. True liberation of labor means that the work you do becomes your own work. When your work becomes truly yours, the number of hours you work doesn’t matter. Even if you work through the night, you don’t count your working hours. We should live in a society where people use things according to their needs and work as much as necessary. Of course, from your perspective, this idea might still seem somewhat distant.
That’s why improving social systems is important. Until now, our society has focused on eliminating constraints arising from unfair competition while improving systems. However, simply abolishing restrictions is no longer enough. Society needs to provide some institutional guarantees for those who fall behind in competition. For a relatively fair society centered on free competition, opportunities must be equally provided, the competitive process must be fair, and the results must be somewhat equitable. For results to be equitable, society must institutionally guarantee basic living standards. If possible, people should be guaranteed equal living conditions regardless of their family background until they pass through adolescence. As adults, they should be able to live with fair competition, and in old age, they should be able to conclude their lives with equitable basic living guarantees. However, compared to our country’s economic scale and per capita income level, our social welfare expenditure is lower than the average of developed countries. In that respect, our society still has much to improve. More discussions are needed in the future about what specifically needs to be changed and how. 
The Importance of Social Engagement and Institutional Reform from the Perspective of Dependent Origination
During the Japanese colonial period, independence fighters paid an enormous price with their lives to achieve independence. Under dictatorial regimes, countless democratic martyrs paid a similar price to win democracy. Going forward, changing social structures and improving institutions will inevitably require sacrifice. Social change occurs only when we are willing to bear this cost. Without willingness to pay this price, our society will never easily change.
However, young people today tend to think about escaping their situation individually rather than changing the social system. They focus on buying lottery tickets, investing in real estate, or trying to change their lives overnight through stocks or cryptocurrency. When this mindset becomes prevalent, it becomes difficult for society as a whole to develop together. 
For example, Germany has not charged university tuition fees until now. Even India, with a much lower economic level than Korea, does not charge university tuition. In Korea, the national scholarship system for low-income groups has been operating recently, and its coverage is gradually expanding. The issue of making university tuition free depends on how the national budget is allocated, so it can certainly be achieved through institutional reforms. We can discuss and reach consensus on these changes together.
Compared to 30 years ago, South Korea has improved tremendously. With this positive perception of our society as a foundation, we must recognize that there are still many problems to be solved and continuously work toward improvement. To do this, it is important first to recognize what problems exist in the society we live in. It is also necessary to find appropriate and reasonable methods to solve these problems. Above all, we all need to join forces and improve together. The most fundamental philosophy in Buddhism is the law of dependent origination. Therefore, having this awareness of problems and working to improve society is precisely the path that Buddhism pursues.” 
After finishing the lecture, Sunim took questions about points that were unclear. Since the lecture ended later than expected, he answered only one question before concluding the session.
Today’s session examined how social systems influence individual lives from various perspectives. The next session will focus on “Buddhist Social Engagement,” exploring diverse case studies from Korea.
Participants engaged in mindful sharing in small groups, while Sunim returned to the Jungto Center to conclude his daily activities.
Tomorrow will be the 58th day of the 100-Day Dharma Talk. In the morning, Sunim will teach the 7th class of the daytime Jungto Buddhism Course. In the afternoon, he will attend a gathering of Korean Ramon Magsaysay Award recipients under the theme “Honoring Spiritual Greatness in South Korea.” In the evening, he will teach the 7th class of the evening Jungto Buddhism Course.
