Apr 22,2025 – 100-Day Dharma Talk Day 65, Jungto Dharma School Lecture 7, Meeting of Korean Ramon Magsaysay Award Recipients
Hello. This is day 65 of Venerable Pomnyun Sunim’s 100-Day Dharma Talk. Today, Sunim taught the 7th lecture of the Jungto Dharma School and attended a meeting of Korean Ramon Magsaysay Award recipients.
Spring rain fell from early morning, moistening the earth. After completing his morning practice and meditation, Sunim headed to the Jungto Social and Cultural Center for his Jungto Dharma School lecture.
At 10:15 AM, the morning session of the Jungto Dharma School began. About 160 students were present in the main hall of the Jungto Social and Cultural Center basement, while approximately 170 more were connected to the online live broadcast. After reciting the Three Refuges and Words for Practice together, and requesting the Dharma teaching with three bows, Sunim began his lecture.
In the previous session, students had learned about Buddhist values through the Five Precepts and Eight Precepts. Sunim summarized the previous lecture, explaining the meaning of keeping the precepts, and then continued with today’s topic on methods of cultivating meditation. Before explaining the Twelve Links of Dependent Origination, which contains the principles of how the mind works, he clearly explained why we practice the threefold training of precept, meditation, and wisdom.
“Buddhism differs from other Indian religions and philosophies in two special ways. One is the concept of dependent origination(緣起), and the other is the Middle Way(中道). While the Middle Way represents the practical aspect of practice, dependent origination represents the perspective of reality as seen through the eyes of enlightenment. Therefore, dependent origination and the Middle Way can be considered the core of Buddhist thought. 
Among the concepts of dependent origination, the ‘Twelve Links of Dependent Origination (十二緣起)’ contains very detailed principles about why we should keep precepts, cultivate meditation, and attain wisdom. So today, I will explain the Twelve Links of Dependent Origination from a practice perspective.
To help you understand more easily, I’ll use the habit of smoking as an example to explain the Twelve Links of Dependent Origination. There are moments when you want to smoke. If you just smoke whenever you feel like it, it doesn’t end at that moment. The nicotine remains in your blood, making you want to smoke again. The habit of smoking forms as karma, repeatedly triggering the desire to smoke again.
How to Stop the Expansion and Reproduction of Desire
So how do we break this cycle? By not smoking even when you want to. This way, the expansion and reproduction of desire will not occur. But will it end with just not smoking once? Like weed seeds remaining in the soil, the habit of smoking still remains in your body. Therefore, the urge to smoke arises again. If you continue to resist smoking no matter how strong the urge becomes, what will happen? Will the ingrained habit continue forever? No. Just as weeds gradually decrease when you keep pulling them out, the force of the desire to smoke will gradually weaken. 
So first, it’s important not to smoke even when you want to. However, suppressing the desire for cigarettes can cause stress. After resisting two or three times, you might think, ‘Oh well, I’ll just die a little earlier,’ and go out to smoke. When desire rises strongly like this, it’s difficult to control. Still, it’s better to control it.
Forcing yourself to resist creates stress, to avoid stress….
However, desire doesn’t arise strongly from the beginning. At first, when you think about cigarettes or smell them, you feel slightly good. This gradually develops into a desire to smoke. That’s why it’s important to be aware of the moment when ‘you start feeling good.’ If you recognize that moment, you can control it. But it doesn’t end with one recognition. The habit remains, so even after becoming aware, it continues to arise. That’s why you need to be continuously mindful. If you miss that moment, it quickly turns into a desire to smoke again. But if you recognize it right at the moment when the feeling arises, it’s easier to control the desire. However, once the desire grows to the point where you think, ‘Ah, I want to smoke!’ even if you become aware, it’s already difficult to resist. Forcing yourself to resist at this point increases stress.
So, was the habit of smoking there from the beginning? Did people who say they can never quit smoking smoke in their previous lives? Not just cigarettes, but nothing was there from a previous life. Because it’s so hard to quit, people say, ‘Oh, smoking is in your nature.’ How did you start smoking in the first place? Did you smoke because of a habit, or did you smoke without having a habit? Now, habit stimulates desire, but at the very beginning, there was no habit at all. So how did you end up smoking? Did you like cigarettes from the start? Probably not. You either followed others or thought it was good. In the end, we can say that it was due to ignorance that you first engaged in such behavior. You smoked either because you didn’t know it was bad for your health or out of curiosity. What started that way became a habit, and from then on, even knowing it’s harmful, you couldn’t stop. 
The same applies to drugs. Right now, you may not feel desperate to try drugs since you don’t use them. However, you might have some curiosity. Thoughts like ‘What if I try it once?’ or ‘Others are doing it, would it make me feel good?’ might cross your mind. This is precisely what we call ignorance or delusion. When you start with such foolish thinking, it repeats two or three times, becomes a habit, and then becomes difficult to control. The beginning of all these problems is ultimately ‘ignorance.’
Why We Must Keep Precepts, Practice Meditation, and Attain Wisdom
The fundamental solution is to start from our current desires, trace back to find their roots in the past, recognize them, and control them. Conversely, practice means not following our desires in the present moment, stopping, and preventing future suffering. Right now, we live with various desires like ‘I want to do this’ or ‘I don’t want to do that.’ Our current desires are both the result of our past and, if followed, become the cause of our future. The way to break this chain is to not act on our desires even when they arise. If we recognize that a desire has arisen, we should not act on it because it would become a seed creating new causes. However, we tend to strengthen our habits by repeatedly acting according to our desires. This repetition is called samsara (the cycle of rebirth). 
The first step to break the cycle of samsara is to keep the precepts (sila). This means not following our desires. It’s easier to stop when we recognize desire at the stage when the initial ‘good feeling’ arises. That’s why awareness, or meditation (samadhi), is important. And if we had no ignorance to begin with, none of this would have happened. For example, even if I eliminated all my karma related to smoking, I might start smoking again due to ignorance, just as I did in the past. However, when we attain wisdom (prajna) and develop insight, we no longer repeat such foolish behaviors. That’s why we must keep the precepts, practice meditation, and attain wisdom. This is why the threefold training of precepts, meditation, and wisdom is considered the core of Buddhist practice.” 
Continuing, Sunim explained the Twelve Links of Dependent Origination in detail, elaborating on the meaning of each stage: ignorance, formations, consciousness, name-and-form, six sense bases, contact, feeling, craving, clinging, becoming, birth, and aging-and-death, before concluding his lecture.
As Sunim left the stage, the facilitator provided instructions for practice assignments to the students. The students agreed to diligently practice until the following week and continued with mindful sharing in their groups.
After having lunch with the Sangha in the dining hall on the first basement level, Sunim immediately headed to the Lotte Hotel in Jung-gu, Seoul, to attend a gathering of Ramon Magsaysay Award recipients at 12:30 PM.
Today’s event was jointly organized by the Philippine Embassy in Korea and the Ramon Magsaysay Foundation to celebrate the 75th anniversary of diplomatic relations between the Philippines and the Republic of Korea, and to commemorate the positive influence that Korean Magsaysay Award recipients have expanded over the years. The Jungto Society International Solidarity Team also assisted with the event preparations. The theme of the event was ‘Celebrating Greatness of Spirit in the Republic of Korea.’
Upon arriving at the venue, Sunim exchanged greetings with Ms. Susanna Afan, President of the Ramon Magsaysay Foundation, Ms. Delia Albert, former Foreign Minister of the Philippines, and other attendees.
Ms. Tess De Vega, the Philippine Ambassador to Korea, also warmly welcomed Sunim.
“Hello. I am the Philippine Ambassador to Korea. I have been in Korea for four years.”
“You speak Korean very well.”
“I can speak a little.” (laughs)
From Geoje Aekwang Won, Director Kim Im-soon, despite being 100 years old, arrived at the venue dressed in a beautiful hanbok. Sunim inquired about her well-being.
“How is your health these days?”
“I’m healthy in all aspects except for my hearing, which isn’t very good.”
“That’s amazing!”
Sunim gave a thumbs-up to Director Kim, showing his respect. After exchanging warm greetings with the participants, a ribbon-cutting ceremony was held at 1:30 PM before the official start of the event.
“One, two, three!”
Following this, all the Korean award recipients gathered for a commemorative photo in front of the press.
The venue featured an exhibition with various photos and texts showcasing the activities of the Korean recipients. Sunim viewed the exhibits while conversing with the award recipients.
As it was time to begin the event, Sunim escorted Director Kim Im-soon, who was in a wheelchair, to the front row.
The event began precisely at 2 PM. First, Philippine Ambassador to Korea Tess De Vega delivered a welcome address.
“The Ramon Magsaysay Award, known as Asia’s Nobel Prize, honors those dedicated to the public good. Korea and the Philippines fought together for democracy during the Korean War as comrades, and through the Magsaysay Award, we are creating a new future together. This event goes beyond a simple celebration; it will open new paths for cooperation.”
Thanks to the partnership with the Philippine Embassy, the Magsaysay Foundation has been able to rebuild relationships with Korean recipients. Ambassador Tess reaffirmed the significance of this event.
Next, former Philippine Foreign Minister Delia Albert gave the opening address.
“It is an honor to be here today for the Ramon Magsaysay Foundation’s ‘Meeting of Great Spirits’ in the Republic of Korea. This moment is deeply meaningful. It not only marks the conclusion of the 75th anniversary of diplomatic relations between Korea and the Philippines, but also commemorates how individuals and organizations rooted in Korea have led Asia in a better direction by developing servant leadership. This reunion is not just a gathering of people, but a reunion of ideals, innovation, and change. I hope this occasion reminds us that there are people who build bridges in divided societies, leave traces of hope, and create new paths for others.”
Former Minister Albert is renowned in the Philippines as the first female minister. The Magsaysay Foundation has also paid attention to Korean female leaders. During the 1960s to 1980s, when women’s social participation was limited, the foundation awarded Korean women three times. In 1963, the award was presented to Kim Hwallan, Korea’s first female Ph.D. and women’s rights activist, and in 1975 to Lee Tai-young, Korea’s first female lawyer who provided free legal consultations to illiterate people.
Next, a video was shown about the history of the Magsaysay Foundation. Images of past recipients quickly flashed across the screen.
Following this, Ms. Sylvia Kim and Mr. Yuli Leonot gave a congratulatory performance. Ms. Sylvia is a Korean creator and singer who promotes Filipino culture worldwide.
The congratulatory performance brightened the atmosphere of the event. Next came the speeches from Korean recipients. First to speak was Mr. Kim Jong-gi of the Blue Tree Foundation, a 2019 recipient. After his son took his own life due to school violence in 1995, Mr. Kim established the Blue Tree Foundation (formerly the Youth Violence Prevention Foundation) hoping to prevent similar tragedies. His consistent anti-violence campaigns have greatly contributed to reducing the rate of school violence in Korea from 20% in 1995 to 3% in 2018.
“In the beginning, we faced numerous obstacles, including indifference from the government and educational authorities, as well as financial difficulties. What the Magsaysay Award gave me was the belief in how one person’s change can transform a community, the profound comfort that ‘someone is watching,’ and encouragement to all citizens, parents, staff, and volunteers who walked this lonely journey with me. Since then, we have collaborated with various international organizations, companies, and civic groups worldwide to deliver our voice and programs to more children. I hope this gathering today becomes not just a retrospective, but a starting point for new connections and solidarity. I will continue to convey these values to Korean youth with sincerity and dedication.”
Next, Venerable Pomnyun Sunim, a 2002 recipient, gave a speech on the theme of “Greatness of Spirit.” Everyone welcomed him with enthusiastic applause.
“While I am delighted about our gathering today, I have also received some heartbreaking news. I express my deep condolences for the passing of Pope Francis, who was a true friend to the poor around the world and a guardian of peace. In this time of intensifying wars and conflicts globally, it is truly regrettable that someone like Pope Francis, who could have been a great force for peace, has departed earlier than we would have wished.
I deeply thank the Magsaysay Foundation for arranging this meaningful gathering where Korean Magsaysay Award recipients can meet and interact with each other. It is particularly significant and appreciated that the Philippine Ambassador and former Foreign Minister have joined us to commemorate the 75th anniversary of diplomatic relations between Korea and the Philippines. Additionally, I would like to express my sincere congratulations and respect to Director Kim Im-soon, who has cared for orphans who lost their parents after the Korean War and has dedicated her life to serving people with intellectual disabilities, for attending this event in good health at the age of 100.
The Ramon Magsaysay Award: A Great Comfort to Those Traveling Difficult Paths
Korea has walked a long and arduous journey from the ruins of war to economic growth, overcoming dictatorship to establish itself as today’s democratic nation. Along this journey, numerous visionaries quietly dedicated themselves to freedom of the press, public welfare, protection of orphans, and social justice. For them, receiving the Ramon Magsaysay Award provided great comfort and strength. The development of the Republic of Korea was never an achievement made solely by our own efforts. It was possible because of the support and cooperation of neighboring countries. I would like to take this opportunity to express my deep gratitude once again to the Ramon Magsaysay Foundation and the Philippine government. 
Although the Korean War reached a ceasefire in 1953, the state of war still continues. The hostile relationship between North and South remains unresolved. In such adversarial relationships between two countries or groups, hatred and animosity prevail, making it extremely difficult to help those suffering on the other side. In the late 1990s, North Korea experienced a severe famine that resulted in countless deaths from starvation. Despite the hostile tensions between North and South, we could not turn a blind eye to the suffering of the people there. Although we faced much opposition within Korean society, we ultimately decided to help them. The same was true for supporting North Korean defectors in China. These activities became highly controversial domestically and faced tremendous opposition. At such times, news of the Ramon Magsaysay Award served as a signal that the international community recognized we were doing the right thing by upholding universal human values. The international recognition of our efforts was itself a great source of courage and comfort. 
A Time When Broader Action Is Needed for Peace in Asia and the World
Korean society still faces many conflicts and divisions, not only between North and South Korea but also internally. Nevertheless, because we pursue universal human values, we believe we should not remain confined within Korean society but should help neighboring countries, just as other nations once helped us. This is a time when broader action is needed for our Asian neighbors in areas such as human rights, peace, and humanitarian aid. 
The Ramon Magsaysay Foundation has consistently identified individuals engaged in such activities across Asia, and we wish to move forward in cooperation with them. We will work together with the awardees not just for the development and peace of Korea, but for peace in Asia and the world. Once again, I express my deep gratitude to the Ramon Magsaysay Foundation and sincere thanks to the Philippine Ambassador for arranging this gathering today.” 
The next speech was given by a special Korean awardee, Director Kim Im-soon of Aekwang Won in Geoje Island, who turned 100 years old this year. The director reflected on the time of her award:
“This award is not just for me but for the countless people who have helped me. I felt a deep sense of responsibility because I received it on their behalf. Seventy-three years ago, I heard God’s message to help children in despair, and I have kept my promise to God to be with these children for my entire life. Young people will be blessed if they live honestly.”
The director began caring for children who had lost their parents or were abandoned during the Korean War in 1952, when she was just twenty-seven years old. She herself had lost her husband in the war and was raising a young daughter alone. In the unfamiliar refugee area of Geoje in South Gyeongsang Province, she has maintained her lifelong calling of love and service. Everyone responded to her message with enthusiastic applause.
The final speech was given by Jang Ho-kwon, son of 1962 awardee Jang Jun-ha and chairman of the Jang Jun-ha Memorial Foundation.
“My father created a magazine called ‘Sasangye’ in April 1953, even before the Korean War had ended. For 17 years, until it was forcibly discontinued by the Park Chung-hee regime, it played a role in resisting dictatorship, corruption, and injustice while enlightening citizens about democracy and national unification. After much effort, Sasangye, which was forcibly discontinued, was finally revived on April 1st this month, 55 years after its closure. I felt there was a curious connection between the Ramon Magsaysay Foundation organizing this event and the revival of Sasangye. Thank you.”
Following the speeches, all speakers were invited to the stage for an open forum and Q&A session. Ms. Susan Afan, President of the Ramon Magsaysay Foundation, asked several questions to the Korean awardees and engaged in conversation with them.
Among them, she asked Sunim what message he would like to convey to young people who are suffering.
“Sunim, you have tens of thousands of followers not only in Korea but also overseas. What message would you like to convey to young people who are suffering from the recent climate crisis, political conflicts, and personal difficulties?”
Sunim answered briefly.
“There have always been problems in the world. We simply continue to research and work to solve these problems.”
Questions were also taken from the audience. One person raised their hand and asked Sunim a question:
“What plans do you have for future collaboration with the awardees you’ve met again today?”
Sunim replied.
“I’m already collaborating with some of them, while others I’ve just met today for the first time. If we have common interests, I believe we can work together. However, we shouldn’t limit ourselves to collaborating only among awardees. What’s important is being willing to work with anyone, anytime, when collaboration is needed.”
After hearing Sunim’s response, Director Song Woo-jeong of Aekwang Won in Geoje Island added.
“In 2002, a typhoon struck Geoje Island and swept away an entire village. Aekwang Won, a facility for people with severe disabilities, also suffered significant damage, leaving us without electricity or water. When Venerable Pomnyun Sunim heard about the situation, he came directly to Geoje Island the next day with an 8-ton truck full of bottled water. When our director asked, ‘How did you come all the way here, Sunim?’ he replied, ‘Of course I had to come,’ and extended a helping hand. The image of Sunim jumping down from the truck with his kasaya and robe fluttering deeply moved all of us who were present.
Both Venerable Pomnyun Sunim and Director Kim Im-soon of Aekwang Won received the Ramon Magsaysay Award. Through this connection, Jungto Society volunteers have continued to support and accompany people with severe disabilities on spring and autumn outings for more than 20 years. I believe this is an excellent example of the genuine solidarity and cooperation created by the Ramon Magsaysay Foundation.”
The audience responded with enthusiastic applause upon hearing about the collaboration between Venerable Pomnyun Sunim and Director Kim Im-soon.
President Susan Afan concluded the open forum and Q&A session with these remarks:
“I believe the example you just shared is an excellent model of the cooperation and solidarity we aspire to. I hope that opportunities for collaboration will continue in the future. The Ramon Magsaysay Foundation has been observing and studying the activities of our awardees for a long time. We are confident that their dedication and service are sincere and genuine. Therefore, I hope to frequently see collaboration between our awardees, the Ramon Magsaysay Foundation, and various organizations in the future.”
Next was the digital portrait handover ceremony. The digital portraits were created by a young Indian artist, Atharva Barapate, and were also included in the Ramon Magsaysay Award 65th anniversary commemorative book set.
Sunim also received a digital portrait as a gift and took a commemorative photo together.
All the award recipients then gathered for a group photo, holding their digital portraits.
The Ramon Magsaysay Foundation presented a commemorative 65th anniversary book set to the Philippine Embassy in Korea.
“Thank you once again for joining us in this celebration. Together, let us continue to honor the past, shape the present, and ignite the future.”
Ms. Susan Afan, President of the Ramon Magsaysay Foundation, delivered the closing remarks at the end of the ceremony.
“Many people in Asia love Korean dramas. I hope that someday the stories of Korean award recipients will also be made into dramas. This would allow their positive influence to spread beyond Asia to the entire world.”
The gathering of Korean Ramon Magsaysay Award recipients concluded with enthusiastic applause.
Sunim encouraged the Ramon Magsaysay Foundation staff who organized the event, exchanged greetings with participants, and then left the venue.
At 5 PM, Sunim arrived at the Jungto Social and Cultural Center. During dinner in the basement dining hall, he discussed earthquake relief operations in Pakistan, Syria, and Myanmar with Park Gina, the JTS representative.
As the sun set, the seventh lecture of the evening Jungto Buddhism Course began at 7:30 PM.
About 160 students who had rushed over after work gathered in the basement auditorium, while approximately 340 others connected to the online live broadcast. The session began with the Three Refuges and Words for Practice, followed by three bows requesting Sunim’s Dharma teaching.
Sunim continued his explanation of meditation methods, similar to the morning lecture. He particularly elaborated on how to interpret the Twelve Links of Dependent Origination from a practice perspective.
“The Twelve Links of Dependent Origination consist of ignorance, formation, consciousness, name-and-form, six sense bases, contact, feeling, craving, clinging, becoming, birth, and aging-and-death. These terms were used by people in ancient times and emerged from their perspective. Rather than trying to understand each term individually, it’s more important to examine the core principles they contain.
Craving (愛)
For example, when some people smell cigarette smoke, they think, ‘Ah, I want to smoke.’ Others find the same smell ‘disgusting.’ In Buddhism, these arising thoughts of ‘wanting to do’ or ‘not wanting to do’ are called ‘craving (愛).’ The mind that likes something is ‘thirst-craving (渴愛),’ and the mind that dislikes something is ‘aversion (嫌惡).’ The first line of the Faith in Mind Sutra states, ‘The Great Way is not difficult; just avoid picking and choosing.’ However, we tend to do whatever we like and avoid whatever we dislike. But even if you like something, you should know when to stop if it causes harm. And even if you dislike something, you should still do it if it brings benefit. This is the essence of precepts (戒律).
Clinging (取)
In Buddhism, directly acting on desires that arise from craving—the ‘I want to do’ or ‘I don’t want to do’ thoughts—is called ‘clinging (取).’ Here, ‘clinging’ means taking action. It’s also referred to as ‘formation (行)’ in other contexts.
Becoming (有)
The result of ‘clinging’ is the formation of fruit, which is called ‘becoming (有).’ This refers to the formation of karmic consciousness, leaving behind seeds for future actions. 
Birth (生) and Aging-and-Death (老死)
In this way, the same pattern continues to repeat in the future. This is called ‘birth (生)’ and ‘aging-and-death (老死).’ It’s the repetition of being born and dying. 
Feeling (受)
When we carefully observe how ‘craving’ arises, we can see that it originates from ‘feeling.’ For instance, some people smell cheonggukjang(fermented soybean paste stew) and feel good, which leads to the thought ‘I want to eat it.’ Before the desire to eat arises, a pleasant feeling occurs first. However, others may find the smell of cheonggukjang repulsive, causing an unpleasant feeling.
Contact (觸), Six Sense Bases (六入), and Name-and-Form (名色)
What happens in the stage before pleasant or unpleasant feelings arise? ‘Sensation’ occurs. Sensation arises when external objects like smells or shapes come into contact with our sensory organs. The external objects such as smells or shapes are name-and-form (名色), and our six sensory organs are the six sense bases (六入). When name-and-form meets the six sense bases, sensation arises, which is contact (觸). When this sensation combines with consciousness (識), if it’s positive, we feel good; if it’s negative, we feel bad; and if it’s neither, we feel indifferent. Before these feelings arise, sensations such as sight (when eyes meet light), hearing (when ears meet sound), and touch must first occur.
Consciousness (識)
Feelings manifest differently in each person. Even when seeing, hearing, or smelling the same thing, reactions vary. For example, a father might enter a bath and say, “Ah, this is refreshing,” while his child exclaims, “Ouch, it’s hot!” and leaves. The water temperature is the same, but their feelings about it differ. The expression “it’s warm” combines the ‘warm sensation’ with a ‘pleasant feeling.’ The expression “it’s hot” has an ‘unpleasant feeling’ attached to it. Similarly, “it’s refreshing” combines ‘coolness’ with ‘pleasantness,’ while “Ouch, it’s cold!” combines ‘coldness’ with ‘unpleasantness.’
Sensations and feelings can be combined in a single word or used separately. When a father enters a bath and says “it’s refreshing,” the sensation and feeling are separated. However, most often, sensations and feelings are used in combination. When we touch something and say, “Ah, it’s soft,” this expression contains both the soft sensation and the pleasant feeling. If the soft sensation feels good, we want to continue touching it. This is desire, also called thirst-craving.
It’s easy to understand why different sensations lead to different feelings. But why do identical sensations sometimes produce different feelings? This is because of differences in ‘consciousness (識).’ In other words, different reactions arise because of differences in our accumulated karmic consciousness, habits, and karma from our past experiences. 
Action (行)
Therefore, ‘consciousness (識)’ is the first seed. ‘Feeling (受)’ is the sprout, ‘craving (愛)’ is the flower, and ‘becoming (有)’ is the fruit. The process of a seed sprouting, flowering, and bearing fruit repeats as it continues from past to future. This is called ‘action (行)’. It is a compressed term for how this process has been repeated in the past until now.
Ignorance (無明)
What is the starting point of these actions? It is not knowing or foolishness. This is called ‘ignorance (無明)’. What has accumulated until the present as ‘consciousness (識)’ is the result of countless repetitions of actions that began from ignorance. 
This moment, a single action taking place, is the present. Analyzing the present action, we see that it is both the result of the past and the cause of the future. In other words, it plays the role of both ‘effect (果)’ and ’cause (因)’. Each moment of life inherits from the past and generates the future. Daily life may seem the same, like eating the same food every day, but as we have new experiences, karma is both created and extinguished, causing subtle, invisible changes. Within this process, harmful actions must be intentionally stopped. This is why we must observe precepts, cultivate meditation, and attain wisdom.
The Essence of Meditation Practice Is Awareness
The essence of meditation practice is ‘awareness within stillness.’ Feelings arise subtly in momentary instances, requiring intense concentration to notice them. When listening to a friend talk about studying abroad or bragging about their boyfriend, you might feel envious and your mood worsens. When meeting someone attractive, you feel drawn to them. These momentary feelings that arise are ‘sensations (受)’. Sensations occur after a sense perception arises. The body feels slight warmth, and breathing becomes subtly faster. Most people don’t detect these responses. If you can recognize ‘I’m feeling good now’ or ‘I’m feeling bad now’ right when these reactions occur, you can stop there. However, once you’re already in a bad mood, it’s difficult to stop even if you want to. Even if you do manage to stop, you feel stressed. You still feel unpleasant when you return home.
Therefore, much practice is needed for subtle awareness. When sitting still, not moving the body and stopping thoughts, breathing becomes smoother. As breathing becomes smoother, subtle sensations can be felt. When subtle sensations are noticed, feelings can be recognized. With practice, you can become aware of your mind’s state and how your karma is responding while talking and interacting with others. 
How to Avoid Being Easily Swayed by What Others Say
It’s important not to let feelings turn into emotions and emotions into actions, but by observing the weeds that keep growing in your mind’s field, you can discover what seeds have fallen there. By watching your reactions, you can understand how your karma has been formed. You might realize, “When I meet successful people, I feel jealous,” or “When discussing education, I notice my inferiority complex about academic credentials.” If you just remain still, you cannot know what your karma is like. It’s similar to not knowing what weed seeds lie beneath the soil. 
Through mindfulness, we can first avoid being controlled by emotions, and second, understand our own karma. A person who truly knows themselves won’t be easily shaken by what others say. When told, “You’re quite greedy,” they simply respond, “Yes, I am greedy.” When told, “You get irritated easily,” they acknowledge, “Yes, I tend to be that way.” However, we usually rush to defend ourselves when faced with such observations. Our typical responses are, “How am I greedy?” or “When did I get irritated?” or “Am I the only one? Aren’t you the same?” These defensive reactions are commonplace. It’s like the owner of a weed-filled field saying, “What do you mean my field has too many weeds? Doesn’t yours have any?” While everyone in the village knows the truth, only the owner remains oblivious. When you don’t know yourself, you can’t accept what others say about you. If others know you better than you know yourself, you’re more easily manipulated by them.
When you understand your emotions, your mind, and how you react, you can readily accept whatever others say. If someone says, “You were quite angry yesterday,” you can respond, “Yes, I lost my temper momentarily.” If someone mentions, “Your field has many weeds,” you can acknowledge, “Yes, I’m aware of that.” As a practitioner, you should know yourself at least as well as others know you.
Taking this a step further, you’ll eventually stop expressing the emotions that arise within you. Even when greed, anger, and jealousy are boiling inside, you simply observe them without expressing them outwardly. Then others might say, “That person is remarkable for never getting angry.” Even if you respond, “Everyone gets angry. We’re all the same,” they’ll praise you for your humility. But while others may not know, you understand your own mind. When others praise you, it’s because they don’t truly know you. When you see yourself clearly, you won’t be concerned with whether others praise or criticize you, and you won’t be swayed by their words. 
Understanding Dependent Origination from a Practice Perspective
The reason we meditate is to know ourselves. In meditation, sitting for a long time is not what’s important. If you sit to meditate but only focus on your aching legs or constantly think about wanting coffee, it doesn’t help your meditation at all. Deeply pondering “What is non-self?” is contemplation, not meditation. The essence of meditation is “awareness.” Meditation is maintaining awareness of your sensations, feelings, and emotions. Yet many of you spend your time grinding your teeth, straining, and daydreaming. Or else you’re dozing off.
You need to be relaxed for reactions to arise naturally. When you’re tense, reactions get buried. So in a state of ease, without giving meaning to anything else, you should direct your attention solely to your breath. This doesn’t mean you should only be aware of sensations related to breathing. When moving, you should be aware of sensations, feelings, and thoughts related to your movements and posture. Awareness of body, feelings, and mind should happen in daily life. For beginners in meditation, the first step is practicing awareness of the body, starting with awareness of the breath. 
“The Twelve Links of Dependent Origination (十二緣起) are expressed as twelve elements: ignorance (無明), formation (行), consciousness (識), name and form (名色), six sense bases (六入), contact (觸), feeling (受), craving (愛), clinging (取), becoming (有), birth (生), and aging and death (老死). This must be understood from a practice perspective. Only by understanding the Twelve Links of Dependent Origination from a practice perspective can we reveal the path of keeping precepts, cultivating meditation, and attaining wisdom.”
Today’s session focused on why we should practice meditation and how to cultivate it. The seventh lecture concluded with an agreement to learn about methods for attaining wisdom next week.
Afterward, the facilitator explained the practice assignments to the students, followed by mindful sharing in small groups. Sunim returned to the Seoul Jungto Center to conclude his day.
Tomorrow will be the 66th day of the 100-Day Dharma Talk. In the morning, Sunim will attend a meeting of religious leaders for national reconciliation and peace, followed by a live broadcast of the daytime Weekly Dharma Assembly. In the afternoon, he will participate in a peace research seminar on “The Crisis of the Korean Economy,” and in the evening, he will conduct a live broadcast of the evening Weekly Dharma Assembly.
