Apr 24, 2025 – Day 67 of the 100-Day Dharma Talk, Heart Sutra Lecture 1, Ramon Magsaysay Foundation Meeting, Buddhist Social Studies Course Lecture 14
Hello. Today is the 67th day of Venerable Pomnyun Sunim’s 100-Day Dharma Talk. Today features both a sutra lecture and a Buddhist Social Studies Course lecture.
After completing his morning practice and meditation, Sunim headed to the Jungto Social and Cultural Center to deliver his sutra lecture. He began his day with a 7 AM breakfast meeting with North Korean experts. They analyzed and discussed North Korean price trends, exchange rates, and the causes of price increases related to the national distribution system before concluding the meeting.
Sunim then moved to the third-floor Dharma hall. About 110 people were present in person, while approximately 560 people connected via the online livestream. After the audience requested the Dharma teaching with three full bows, Sunim ascended to the Dharma seat.
Today marks the beginning of the Heart Sutra lectures. Sunim began his Dharma talk by explaining the historical background of the Heart Sutra and its position within the entire Buddhist canon.
“The records of the Buddha’s teachings are called sutras or scriptures. Buddhist scriptures are broadly divided into Hinayana and Mahayana sutras. Hinayana sutras are called ‘Agama.’ Mahayana sutras are extensive, so apart from the Prajnaparamita sutras, the Lotus and Nirvana sutras, and the Avatamsaka sutras, all the remaining minor Mahayana sutras are collectively called Vaipulya. Thus, Mahayana sutras are divided into four categories: Vaipulya, Prajnaparamita, Lotus and Nirvana, and Avatamsaka. The Hinayana Agama sutras are further divided into four types: Madhyama Agama, Digha Agama, Ekottara Agama, and Samyukta Agama. The Agama sutras are in Pali. Scriptures in Pali are called ‘Nikaya.’ There are two Korean translations of the Agama sutras. First, there are direct translations from Pali to Korean, and second, there are Korean translations of Chinese translations. While the content of these two versions is broadly similar, the Chinese-translated Agamas reflect feudal Chinese culture, gender discrimination, and class discrimination, resulting in some content differences. The Heart Sutra we are studying now belongs to the Prajnaparamita category of Mahayana sutras. 
There are approximately 600 sutras in the Prajnaparamita lineage. Although scholars differ in their opinions, combining various research findings suggests that these texts appeared around the 1st century CE. The Diamond Sutra is estimated to have appeared around the 1st century BCE. This indicates that the Diamond Sutra emerged first, followed by the Heart Sutra. The representative philosophy of Mahayana Buddhism can be said to be the concept of emptiness (sunyata). While the Diamond Sutra discusses the philosophy of emptiness, the term “emptiness” itself does not yet appear in it. However, in the Heart Sutra, the term “emptiness” emerges as a central concept.
Today, I will first read the extended version of the Heart Sutra, and then interpret the abbreviated version that we commonly recite. The reason for reading the extended version first is to understand the background—where this teaching was given and to whom it was delivered.” 
After reading the extended version of the Heart Sutra together, Sunim continued with his explanation.
The Background and Setting of the Heart Sutra
“The teaching was delivered at Vulture Peak in Rajgir, in the kingdom of Magadha. The assembly consisted of bhikkhus and bodhisattvas—meaning both Hinayana and Mahayana practitioners were gathered together. The Buddha was in a deep state of samadhi. At that time, Avalokitesvara Bodhisattva entered samadhi and attained great enlightenment. He achieved this enlightenment through the practice of Prajnaparamita. The content of this enlightenment was precisely that ‘all dharmas are empty.’ Upon attaining enlightenment, all his afflictions disappeared. Observing this, Venerable Sariputra, representing the Hinayana practitioners, asked Avalokitesvara Bodhisattva about Mahayana philosophy. Avalokitesvara Bodhisattva then explained to Sariputra in detail what happens when one attains enlightenment through the practice of Prajnaparamita. When the teaching concluded, the Buddha emerged from his samadhi and praised Avalokitesvara Bodhisattva, saying, ‘What you have said is all true.’ Hearing this, Venerable Sariputra rejoiced, as did Avalokitesvara Bodhisattva who had given the teaching, along with all the monks, bodhisattvas, numerous people, and various celestial beings such as asuras, gandharvas, garudas, and kinnaras who were present. They all rejoiced and vowed to uphold and practice these teachings. 
The extended version of the Heart Sutra follows this format. The abbreviated version that we regularly recite contains the teaching given by Avalokitesvara Bodhisattva to Sariputra about what happens when one practices the Prajnaparamita.
The title of the sutra we are studying today is “Mahaprajnaparamita Hrdaya Sutra.” Here, “Maha” means infinitely great. “Prajna” refers to the wisdom of enlightenment that sees through everything as it is. “Paramita” means to be liberated from afflictions and achieve the path. “Hrdaya Sutra” means the Buddha’s essential teaching. Therefore, “Mahaprajnaparamita Hrdaya Sutra” means “the most essential teaching of the Buddha on how to be free from all suffering through infinitely great wisdom.” Because it contains only the most essential teaching of the Buddha, the text is not long. It consists of just 260 characters. 
How can we be free from all suffering?
The most important term here is “Prajnaparamita.” It means to be free from all suffering through the wisdom of enlightenment. This is also the first thing you learn when you enroll in the Jungto Dharma School. How does a practitioner become free from suffering? Is it by getting what I want? Or is it by realizing that all this suffering arises from my ignorance and by awakening from that ignorance? A practitioner is someone who becomes free from suffering by awakening from their foolishness. In other words, one becomes free from all suffering through the wisdom that penetrates the essence of the Dharma. In Sanskrit, this is called “Prajñā-pāramitāyāṃ.”
When I cultivate a mind of giving without the slightest greed, I become free from suffering. This is called “Dana Paramita.” It means that we can be free from suffering by cultivating a mind of giving. In the Diamond Sutra, this is expressed as “becoming free from suffering by cultivating a mind of giving without expecting anything in return.” This is also called Dana Paramita. In contrast, becoming free from all suffering through enlightenment is called “Prajna Paramita.” The essence of Mahayana Buddhism is “Prajnaparamita,” becoming free from all suffering through enlightenment. There are six Paramitas in total: Dana (giving), Sila (precepts), Ksanti (patience), Virya (diligence), Dhyana (meditation), and Prajna (wisdom). These six are considered the most important practices for Mahayana Bodhisattvas and are called the “Six Paramitas.” When used in a narrow sense, Prajnaparamita refers to one of these six, but in a broader sense, it encompasses all six. This is because simply giving does not make it a Paramita. One must give with the understanding that all phenomena are empty for it to become a Paramita. 
What does it mean to understand that all phenomena are empty? It means realizing that there is no “yours” or “mine.” The reality is that nothing belongs to anyone. Although we use the term “giving,” in reality, I am not giving to you; I am simply allowing those in need to use what they need. This is precisely what is meant by giving without expecting anything in return (無住相布施). Only when giving is done without attachment can it be called the perfection of giving. Simply giving alone cannot be called perfection. You sometimes feel disappointed after helping others, don’t you? You gave, but it actually created more suffering. Therefore, while it can be called giving, it cannot be the perfection of giving. For giving to reach perfection, you must let go of the thought that “this is mine” or “I am giving this to you.” In other words, you must realize that all phenomena are empty. Only then does it become perfection.
The perfection of patience is the same. When you say you are enduring something, there is a limit to your patience. When you endure, you experience stress. This means you haven’t freed yourself from suffering through patience. Of course, you are still a good person. Even when you’re angry, if you hold it in, you don’t harm others, so you are indeed a good person. However, you haven’t reached a state free from suffering. Perfection means reaching a state where you experience no stress at all. For the perfection of patience, you must reach a state where there is nothing to endure. Others might say, “That person is so patient,” but for yourself, there should be nothing to endure. How can you reach a state where there is nothing to endure? When you fully understand others, there is nothing to endure. When you completely understand why someone acts a certain way, there is no need for patience. For example, if someone asks you for money and you feel upset, but then you remember that you borrowed money from them ten years ago, you realize they’ve come to collect a debt. Should you thank them when giving them the money, or should you act as if you’re doing them a favor? You should thank them. When you clearly understand like this, there is nothing to endure.
Therefore, for something to become perfection, the element of wisdom must be present. When enlightenment precedes action, giving becomes the perfection of giving, patience becomes the perfection of patience, diligence becomes the perfection of diligence, meditation becomes the perfection of meditation, and keeping precepts becomes the perfection of precepts. Without enlightenment, although your actions may benefit others, your own suffering will not completely disappear. Instead, lingering feelings remain. You might end up feeling betrayed after giving. You often feel bad even after doing something good, don’t you? In practice, there should be no lingering feelings. Practice means leaving no trace, no residue.” 
Today, Sunim taught about the background and title of the “Mahaprajnaparamita Heart Sutra.” After concluding the lecture, he announced that starting next week, they would begin studying the content of the Heart Sutra in earnest.
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, Susanna B. Afan, the President of the Ramon Magsaysay Award Foundation, and her husband visited Jungto Society to meet with Sunim. Two days ago, they had attended a gathering of Korean Ramon Magsaysay Award recipients, jointly organized by the Ramon Magsaysay Award Foundation and the Philippine Embassy in Korea to commemorate the 75th anniversary of diplomatic relations between Korea and the Philippines. Today, President Afan and her husband came to meet with Sunim.
Sunim warmly welcomed the couple at the elevator.
“I’m glad to see you again after seeing you the day before yesterday.”
After shaking hands, they moved to the meeting room. President Afan first presented a gift to Sunim.
Sunim also presented gifts to President Afan and her husband.
After exchanging greetings, they began their conversation. President Afan introduced various projects that the Ramon Magsaysay Award Foundation is undertaking and sought Sunim’s advice on how the Foundation and Jungto Society could collaborate.
“The Ramon Magsaysay Award Foundation is conducting various collaborative projects such as water projects, cancer treatment support, and youth suicide prevention. How can The Ramon Magsaysay Award Foundation and Jungto Society collaborate on these initiatives?”
Sunim expressed his full support for the work of the Ramon Magsaysay Award Foundation and introduced the collaborative projects he is currently involved in with other organizations.
“Jungto Society helps the poor through an international organization called JTS. Regarding water issues, JTS is involved in drinking water projects and irrigation projects. In Pakistan, we installed 1,500 hand pumps. In that region, all drinking water was contaminated with yellow clay, so we had to dig for groundwater. In 2022, flooding in the Indus River basin displaced 30 million people. However, with the outbreak of war in Ukraine, this crisis didn’t receive international attention. So JTS began drilling wells in each village after the water receded. In Bhutan, due to the mountainous terrain, we’re connecting water sources to villages through 5-7 km pipelines. In India, we’ve been installing hand pumps in untouchable villages for the past 30 years. Recently, as the Indian government has taken over this work, JTS no longer needs to continue this project. Last year, I visited East Timor where Mr. Ramos is working on various initiatives to address water shortages. He reported that mountain water sources are drying up due to climate change, and JTS is now working with him on joint projects to address this issue.
Various Collaborative Projects to Help the Poor
Last year, I also met Dr. Ravi Kannan, who runs a hospital in the Assam region of India. When I visited, I saw that he was diligently treating poor people. He was particularly effective in the early detection and treatment of oral cancer. For terminal cancer patients, he was running an excellent home visit program that allowed them to spend their final days comfortably at home with their families. Currently, JTS is supporting the Chakma people living in the Assam region, and we’re planning to establish a branch of Dr. Kannan’s hospital there. We’re also discussing with Dr. Kannan how to address the issue of patients’ children discontinuing their education. When a family member becomes ill, other family members stay at the hospital to provide care, leaving no one to look after the children. What’s unique about Dr. Kannan’s hospital is that patients’ families are allowed to stay with them. While there are hygiene concerns, this approach provides psychological stability to patients who can receive care from their families. 
Measures to Reduce Youth Suicide Rates
Currently, Korea has the highest suicide rate in the world. While there are various causes, the most significant one is mental illness. Early detection and treatment are crucial, but Koreans still have a weak awareness of recognizing mental illness as a disease that requires early treatment. As a result, many cases are discovered too late, making treatment difficult. When there’s a physical problem, people accept it as an illness, but when there’s a mental problem, they don’t. According to statistics, 2 out of 10 Korean adolescents need psychiatric treatment. Early detection and treatment of mental illness is most important. While the intensely competitive social atmosphere is a factor, the most critical cause is mental illness. School violence can be viewed as the perpetrator being at fault, but the root cause is mental illness. However, in Korean school education, the approach to problem-solving focuses on punishing perpetrators, making it difficult to eradicate school violence. Korean parents are only interested in their children’s academic performance, so they often don’t know what mental difficulties their children are experiencing. As a result, they only become aware of problems belatedly when their child attempts suicide or gets into trouble. With just a little attention, parents could quickly identify problems by observing their children’s words and behaviors. Instead, parents only scold their children or say things like ‘Pull yourself together!’ When mental illness develops, it cannot be resolved through willpower alone. Therefore, scolding doesn’t solve the problem. When parents bring their children for counseling, I tell them, ‘You need to change first!'” 
“That’s right. I totally agree with your opinion. That’s why we also focus on parent education.”
Sunim introduced that Jungto Society is operated by volunteers.
“We are a religious organization, but we never engage in activities seeking blessings. All our activities are based on the practice of eliminating one’s suffering. Everything we do is maintained solely through volunteers.”
“I know, I know. It’s really amazing.”
“That’s why I initially opposed building the Jungto Social and Cultural Center. Large buildings typically cannot be operated through volunteer work. Most buildings are managed by professional administrators. However, Jungto members gathered together with the determination to manage this building through volunteer work, which is why we proceeded with construction. People with professional qualifications in various fields take a year off from their jobs to take responsibility for different areas. Previously, we spent a lot on office rentals, but after constructing this building, our expenses have decreased significantly.”
The hour-long meeting passed quickly as they discussed various topics including collaboration with the Ramon Magsaysay Foundation, exchanges between award recipients, and building solidarity.
“I have an interview scheduled now, so I must leave. Let me introduce you to the Jungto Social and Cultural Center, and please take a look around before you go.” 
After taking commemorative photos together, volunteers from the International Solidarity Team guided the Ramon Magsaysay Foundation representatives on a detailed tour of the Jungto Social and Cultural Center.
At 2 PM, Sunim had an interview with Maeil Business Newspaper. Reporter Lee Hyang-hwi, who covers religious affairs and is a regular viewer of Dharma Q&A on YouTube, began by asking many questions about the Dharma Q&A sessions.
The reporter asked a wide range of questions: why Dharma Q&A has continued for so long, potential AI applications for Dharma Q&A services, questions Sunim found difficult to answer, whether the core of Dharma Q&A is alleviating suffering, Buddhist concepts of enlightenment and ignorance, fear of death and views on afterlife, solutions for communication in a society with intensifying conflicts, thoughts on young women in their 20s and 30s becoming interested in Buddhism, causes and solutions for Korea’s suicide problem, and solutions for low birth rates and career interruptions for women. Sunim provided concise answers to each question.
“Dharma Q&A originally started as one-on-one counseling but evolved into a public format as it gained empathy from people. It’s a conversational approach where I help the other person realize answers themselves rather than providing them directly. An AI version might be practically useful, but life involves complex issues without clear answers, which AI might oversimplify. The core of suffering is ignorance. When we become aware of our ignorance, fear disappears. Fear of death and curiosity about the afterlife ultimately stem from ignorance. Enlightenment is simply the state where ignorance has disappeared—not some special or mystical experience. For dialogue to be possible, we must acknowledge that people have different thoughts. Insisting only on one’s own position without understanding others is neither true love nor genuine dialogue.” 
The interview concluded with questions about the most important qualities the next president should possess and whether constitutional reform is necessary. The interview content is scheduled to be published in the Maeil Business Newspaper on May 2, ahead of Buddha’s Birthday.
After finishing the interview, it was already past 4 PM. Sunim prepared for the evening Buddhist Social Studies Course lecture and had dinner at 6 PM in the basement dining hall.
As the sun set, at 7:30 PM, Sunim delivered the 14th lecture of the Buddhist Social Studies Course in the main hall of the Jungto Social and Cultural Center. About 200 people attended in person, while approximately 1,900 people connected online.
In the previous session, they learned about “How Social Systems Change Our Lives,” focusing on why we should care about social systems. Sunim began by introducing today’s lecture topic.
“Today, I would like to briefly examine the history of Korean Buddhism over the past 2,000 years, focusing on how Buddhism has participated in social activism. Buddhism places the highest importance on three aspects: ‘practice,’ which involves awakening from one’s ignorance to live a happy life free from suffering; ‘spreading the Dharma,’ which means sharing these beneficial teachings with others to help them live happily; and ‘social engagement,’ which aims to create a peaceful society for all. In other words, the history of Korean Buddhism can be described as a history of practice, spreading the Dharma, and social engagement.
Buddhism was transmitted to Korea through two main routes. First, Southern Buddhism arrived via the southern maritime route. It departed from India, passed through the Malay Peninsula and southern China, and reached the Korean Peninsula along ancient sea routes. This is how Buddhism first arrived in Gaya, located on the southern coast of the Korean Peninsula, in 48 AD. Second, Northern Buddhism traveled along the northern Silk Road to China first, and then spread to Goguryeo and Baekje. Thus, Buddhism entered Korea through two different paths. Since then, Korean Buddhism has engaged in various forms of social activism throughout 2,000 years of national hardship.” 
Continuing, Sunim introduced the 2,000-year history of Korean Buddhism, explaining representative examples of Buddhism’s social engagement throughout different periods. He first introduced Great Master Wonhyo’s philosophy of Hwajaeng (Harmonization of Disputes).
“Who do you think is the most respected monk in the entire history of Korean Buddhism? Koreans overwhelmingly choose Master Wonhyo as number one. Wonhyo was so revered that he was called the second Buddha to appear in Silla. The core of Wonhyo’s philosophy is Hwajaeng. In the term ‘Hwajaeng,’ ‘jaeng’ means dispute or conflict. Hwajaeng is the philosophy of harmonizing disputes. This philosophy is so excellent that it can be said there is no better peace philosophy anywhere in the world today. That’s why Wonhyo was called ‘Hwajaeng National Preceptor.’ The reason for this title was his writing, ‘Ten Approaches to the Reconciliation of Doctrinal Controversy’ (Sipmunh-wajaengnon). The fact that people added the suffix ‘non’ (treatise) to the title of Wonhyo’s writing indicates that he received the title of ‘Bodhisattva’ from the people. In Buddhist teachings, there are three collections: the Sutra Pitaka, the Vinaya Pitaka, and the Abhidharma Pitaka. Sutras are the Buddha’s words, Vinaya are the Buddha’s practical guidelines, and Abhidharma (non) are writings by great spiritual teachers. The suffix ‘non’ is not attached to writings by ordinary people. If a text is truly well-written, it might receive the suffix ‘so’ (commentary), which is already a great honor. So having the suffix ‘non’ attached means the work was treated as comparable to the Buddha’s own teachings.
From Conflict to Harmony: Wonhyo’s Philosophy of Hwajaeng
What then is the ‘Ten Approaches to the Reconciliation of Doctrinal Controversy’? At that time, Tang Dynasty China was the center of world civilization. Many Buddhist traditions entered China, forming various sects. Each sect claimed, ‘This is the supreme truth.’ Among the most prominent were the claims of the Huayan School, the Lotus School, and the Nirvana School. There were many other sectarian claims as well, with approximately 13 major schools of thought. These 13 sects competed with each other, each claiming their teaching was the supreme truth. They disputed with one another, saying, ‘This is right,’ ‘That is right.’ The philosophy of Hwajaeng emerged from Wonhyo’s realization that there was no need for such disputes. Wonhyo extracted the essential points (jongyo) of each sect and realized they were not different from one another.
To explain it simply, imagine someone from Incheon asking the Buddha, ‘How do I get to Seoul?’ and the Buddha answers, ‘Go east.’ Then someone from Gangneung asks, and the Buddha says, ‘Go west.’ When someone from Suwon asks, the Buddha says, ‘Go north.’ These are the various claims made by each sect. They were arguing and wandering, ‘Is the way to Seoul east? West? North?’ But if you simply open a map, you can immediately see that you can reach Seoul by going east, by going west, or by going north. Though the directions are expressed as east, west, and north, they are all expedient means to reach Seoul.
When you understand that all of the Buddha’s teachings point to the same destination, there is no need to argue. Ultimately, all of the Buddha’s teachings are telling us to awaken and become a Buddha. The Lotus Sutra also says this.
‘There are three vehicles: the Śrāvaka vehicle, the Pratyekabuddha vehicle, and the Bodhisattva vehicle, but the Buddha’s teaching is all about the One Buddha Vehicle, which tells us to become a Buddha. There is no other path, only the one path to Buddhahood.’
This is called ‘hoesam-gwi-il,’ meaning the three paths converge into one. It is from this perspective that Wonhyo wrote the ‘Ten Approaches to the Reconciliation of Doctrinal Controversy.’ This is precisely the ‘Middle Way’ and what the Diamond Sutra refers to as ‘No Everlasting Abiding Dharma.’
What Are We Truly Advocating For?
From the perspective of the Middle Way, we can see that the claims made by both South and North Korea, as well as those of various political parties, are merely expressing different aspects of the same reality. Recognizing this is essential for meaningful dialogue. When one person says, “This is the eastern mountain,” and another says, “This is the western mountain,” we shouldn’t ask which one is correct. One person calls it the eastern mountain because they live in this village, while the other calls it the western mountain because they live in that village. They aren’t referring to different mountains; they’re simply describing the same mountain from different perspectives. Understanding this is true insight and wisdom. The “Ten Approaches to the Reconciliation of Doctrinal Controversy” was written from this perspective.
Therefore, to achieve reunification between North and South Korea, we must adopt the perspective of Hwajaeng (harmonization of disputes). When conflicts arise between two governments or political parties, we cannot resolve them by asking, “Who is right and who is wrong?” Instead, we should approach the situation by asking, “What are we truly advocating for?” From this perspective of harmonization, even with differing claims, we can reach dialogue and compromise. This allows us to distinguish whether actions are truly for the benefit of the people or merely for personal gain.” 
Continuing, Sunim spoke about the monk army that arose during the Japanese invasion of Korea and the spirit of Mahayana Buddhism.
“In 1592, Toyotomi Hideyoshi of Japan invaded Joseon under the pretext of conquering Ming China, triggering the Imjin War. Later in 1597, Japanese forces invaded Joseon again, starting the Jeongyu War. These two wars, which lasted seven years, devastated the entire country, and countless Joseon civilians were massacred by Japanese troops. In response, Buddhist monks raised a monk army. 
Why Did the Oppressed Monks Risk Their Lives to Defend the Country?
During the Joseon Dynasty, monks were not revered as practitioners but were oppressed and forced to return to secular life. In the Joseon Dynasty, there were eight categories of the lowest class. If monks refused to return to secular life, they were classified as the eighth lowest class and treated as slaves. When noblemen visited temples, they would call monks ‘monk-slave!’ and order them to bring alcohol and run various errands. At famous temples, you can see names of noblemen carved on rocks and merit stones they erected. This is how monks were treated as servants. Nevertheless, when the country faced crisis, monks broke their precepts, took up spears and swords, and raised a monk army—unprecedented in world history—to fight against the Japanese troops in order to save the country and its people. How can we explain this from a Buddhist perspective? It cannot be explained through Theravada Buddhism. This was only possible because they had learned the teachings of Mahayana Buddhism. 
For example, if a tiger killed my mother and I killed the tiger out of anger, this constitutes taking life. As a practitioner, I would have violated the precept against killing. But what if a tiger is about to kill an elderly neighbor? What would be the right action for a practitioner? To save the elderly woman, the tiger must be killed. If the tiger isn’t killed, the elderly woman will die. In this situation, a bodhisattva would kill the tiger to save the elderly woman. In secular terms, this would be considered self-defense and therefore not a crime. But is it also not a violation in Buddhist terms? No, it still violates the precept against killing. However, this case is fundamentally different from the first one. In the first case, killing the tiger was an act of revenge for killing my mother, which is something a practitioner should never do. Practitioners must not seek revenge. But when killing the tiger to save the elderly neighbor, the tiger is not killed out of revenge or anger. Of course, there will still be karmic consequences. However, saving the elderly woman takes precedence even if I must bear those consequences. This is the spirit of the Mahayana bodhisattva.” 
Finally, Sunim explained the “Later Heaven Opening” (Hucheon Gaebyeok) philosophy of Choi Je-woo, the founder of Donghak, and the social activism of Master Yongseong.
“After the period of great turmoil following the Japanese invasion of 1592, a Maitreya faith movement emerged. Maitreya Buddha refers to the Buddha who will come in the future. This Maitreya faith was embraced by those who dreamed of a new world during these chaotic times. The most concrete expression of this new world was the concept of ‘Later Heaven Opening’ (Hucheon Gaebyeok). Our ancestors divided time into Earlier Heaven and Later Heaven. If Earlier Heaven was a world where the king was the ruler, Later Heaven would be a world where the people were the masters of the nation. This philosophy existed in our country even before Western democracy emerged. It can be considered the beginning of Korean democracy.
A World Where People Rule: Where Did Korean Democracy Begin?
The person who clearly presented this philosophy both theoretically and ideologically was Master Choi Je-woo (Suun). In the Earlier Heaven era, God was the master of the world. And God’s son, called the Son of Heaven, ruled in His place. In other words, the king, as the son of God, was the master of this world.
However, Donghak philosophy stated that humans themselves are God. Until then, kings had governed the world on behalf of God. But since humans are God, the people become the masters of the nation. This proclaimed an era where the common people (min) are the rulers. This was a revolutionary idea at a time when the king was the master of the country—one that could get you executed for treason. Confucianists labeled Master Choi Je-woo as a ‘destroyer of social order’ (Samun Nanjeok) and had him executed. This spirit of Donghak became the foundation of today’s Republic of Korea. 
After breaking free from being a vassal state of the Qing Dynasty, Korea established the Korean Empire. The term ‘Han’ (韓) originally came from Samhan (三韓, Three Hans). Han (韓) was divided into Samhan (三韓), and unifying the Three Hans was called Samhan Iltong (三韓一統). Another term for Samhan (三韓) was Daehan (大韓, Great Han). Until then, the king was the ruler of the country, so the national name was the Korean Empire (Daehan Jeguk, 大韓帝國). But then we lost our country to Japan. If the goal had simply been to reclaim the country from Japan, we could have pursued a Korean Empire restoration movement. However, our ancestors advocated not only reclaiming the lost country but also creating a new one. They believed this new country should be one where the people are the masters, so they kept ‘Daehan’ (大韓) but replaced ‘Empire’ with ‘People’s Republic’ (Minguk). That’s why during the March 1st Movement, while some traditionally shouted ‘Long live the independence of Joseon!’, many people shouted ‘Long live the Republic of Korea!’ And a month later, when establishing a provisional government in Shanghai, they named it the Provisional Government of the Republic of Korea. This is the root of today’s Republic of Korea. Master Yongseong was one of the leaders who initiated this March 1st Independence Movement along with Son Byeong-hui, the leader of Cheondoism (Cheondogyo).
The Roots of the Republic of Korea and Master Yongseong’s Hidden Role
Choi Je-woo attained enlightenment in Gyeongju and started the Donghak movement, but facing persecution, he fled to Jeolla Province and took refuge at Deokmil Hermitage in Gyoryong Mountain Fortress with the help of Master Hyewol, who was the head monk there. Master Hyewol and Choi Je-woo found common ground and joined forces to create a world of Later Heaven Opening. Choi Je-woo’s disciple was Son Byeong-hui, and Master Hyewol’s disciple was Master Yongseong. Carrying on their teachers’ intentions, Master Yongseong and Son Byeong-hui joined forces to effectively lead the March 1st Movement. Although Cheondoism (Cheondogyo) was at the center based on its religious influence at the time, Master Yongseong did his utmost for the independence of the country.
Master Yongseong participated in the March 1st Independence Movement as a representative of the Buddhist community, playing a pivotal role behind the scenes. He suggested waving the Korean national flag during the movement. He also guided the Shanghai Provisional Government to adopt “Republic of Korea” as the official name of the country, provided financial support to help establish the Provisional Government after the March 1st Movement, and continued to support its operations. In fact, wealthy landowners from Jeolla Province who were influenced by Master Yongseong provided significant financial support to the Shanghai Provisional Government. He established bases not only within Korea but also overseas to nurture independence activists, and provided financial and human resources support to those engaged in armed struggles in Manchuria as well as the Shanghai Provisional Government.
Master Yongseong was deeply involved in many social activism movements. On his deathbed, he left these words for future generations: “Do not repeat the mistakes of division and fragmentation!” He was referring to the factional disputes that led to the downfall of the country, warning against repeating the same mistakes. Yet looking at our country today, we remain divided. He also said, “Become a sovereign nation that is master of its own destiny, not a subordinate to great powers.” However, even today, we have not fully assumed the role of a truly sovereign nation. Therefore, Master Yongseong’s aspirations have yet to be fully realized. 
Today’s session explored various historical examples of how Korean Buddhism has engaged in social change activities. The lecture concluded with an announcement that the next session would focus on “Global Social Issues,” examining Buddhism’s role in rapidly changing international circumstances.
Participants engaged in mindful sharing in their respective groups, and Sunim returned to the Jungto Center to wrap up his day.
Tomorrow will be the 68th day of the 100-Day Dharma Talk. In the morning, Sunim will conduct a Dharma Q&A for the daytime session in the main hall of the Jungto Social and Cultural Center basement, followed by an evening Dharma Q&A session.
