The Korean Seon (Zen) master Venerable Pomnyun Sunim (법륜스님) wears many hats: Buddhist monk, teacher, author, environmentalist, and social activist, to name a few.* As a widely respected Dharma teacher and a tireless socially engaged activist in his native South Korea, Ven. Pomnyun Sunim has founded numerous Dharma-based organizations, initiatives, and projects that are active across the world. Among them, Jungto Society, a volunteer-based community founded on the Buddhist teachings and expressing equality, simple living, and sustainability, is dedicated to addressing modern social issues that lead to suffering, including environmental degradation, poverty, and conflict.
This column, shared by Jungto Society, presents a series of highlights from Ven. Pomnyun Sunim’s writings, teachings, public talks, and regular live-streamed Dharma Q+A sessions, which are accessible across the globe. The following teaching was given in Tokyo on 28 June 2024. This article is the eighth in a special series taken from Ven. Pomnyun Sunim’s 2024 Dharma tour of Asia-Pacific, Europe, and North America. Titled “Casual Conversation with Ven. Pomnyun Sunim: Come Talk about Life, Wisdom, and Happiness,” the Dharma tour ran from 29 April–21 September 2024, with Dharma talks scheduled in five countries—Australia, Canada, Germany, Japan, and the United States.**
Eliminating suffering through dialogue
The Dharma Q&A was conducted at the Hokutopia cultural center in Tokyo. The audience for the Dharma talk watched a video of Venerable Pomnyun Sunim’s recent visit to Washington, DC, and his meetings with US Congress, government, and think tank officials to promote peace on the Korean Peninsula. Then Sunim walked onto the stage to thunderous applause, where he gave a greeting and explained the purpose and principles of the Dharma Q&A.
Ven. Pomnyun Sunim: Today, I will be speaking with you through Japanese interpretation. Although I am a Buddhist monk, this gathering is not intended to discuss Buddhism as a religion. We are here to talk about the various issues we face in life, without any restrictions on topics. However, since I am a monk, I will briefly introduce Buddhism before we begin. (Laughter)
There are three types of Buddhism: first, Buddhism as a religion, where faith is important; second, Buddhism as a philosophy, where understanding is crucial; and third, Buddhism as a practice, where taking action is essential. What I want to discuss with you is not Buddhism as a religion or philosophy. Today, I will focus on Buddhism as a practice.
In religion, the Buddha is often portrayed as a divine being with infinite power who grants wishes when we pray. However, the historical Buddha was not so much an object of religious belief as a guide leading us on the path of truth. He guided people to freedom from suffering through dialogue. This is called “teaching according to the listener’s capacity.”
The Dharma Q&A sessions I conduct are similar to the Buddha’s dialogues. It’s not about providing definitive answers, but about achieving self-realization through conversation. A dialogue where doubts are resolved and suffering disappears is called a Dharma talk.
The happiest person in the world would cry every day
Ven. Pomnyun Sunim: Let me share a story from the time of the Buddha.
An elderly woman came to see the Buddha. She was from a very wealthy family in the city of Shravasti and was a devout Buddhist. However, she came on a rainy day without an umbrella, tears streaming down her face.
The Buddha asked, “What brings you here?”
She replied, “Lord Buddha, this morning my beloved granddaughter, whom I cherished dearly, passed away. I cannot contain my grief.”
The Buddha then asked, “Is it good to have one person you love and cherish dearly? Or is it better to have two?”
“Two would be better.”
The Buddha asked again, “Two would be better? Then would three be better?”
“Three would be better.”
The Buddha continued: “Then how would it be if you had as many people you love and cherish dearly as there are people living in this city of Shravasti?”
The woman responded, “That person would be the happiest person in the world.”
The Buddha then asked, “How many people do you think die in Shravasti each day?”
“One, no, two, or perhaps 10 people. At the very least, more than one person dies each day.”
The Buddha finally said, “Then the happiest person in the world would cry in sorrow every day.”
Did you understand the meaning? If you didn’t understand this story, it means you haven’t yet awakened. But the woman immediately understood the Buddha’s words. Although her tears were still flowing, her face brightened. Although her granddaughter had died, her sorrow disappeared. It was like turning on a light in a dark room: it instantly becomes bright. If someone’s sorrow could subside after their granddaughter’s death, it could also subside when their spouse passes away or when their business goes bankrupt. If you attain enlightenment, you can be free from suffering in any situation.
Let me explain a bit more for those who still don’t understand. A grandmother came to the Buddha, saying that she was sad because her beloved granddaughter had died. The Buddha then asked her a question based on her statement. Is it good to have many people whom you cherish and love? The more, the better. If you have many people, one of them will die every day. Then the happiest person in this world would have to cry every day. But how can we say that someone who cries every day is happy?
It seems some people still don’t understand even after this explanation! (Laughs)
While we might think it’s natural to be sad when a loved one dies, the Buddha pointed out that there’s a contradiction in this statement. The woman realized this contradiction herself and her sorrow disappeared.
The goal of Buddhist practice
Ven. Pomnyun Sunim: I want to explain in detail what Buddhism is really about. My conversations with you are not special. A Dharma Q&A is where your doubts or sufferings disappear through dialogue. It’s where you ask a question because you’re suffering but by the end, you’re thinking: “It’s not a big deal.” This realization of being able to live without suffering in any situation is called Nirvana. Nirvana means “without suffering.”
The goal of Buddhist practice is not to go to heaven or paradise after death, but to attain Nirvana. In other words, the goal of Buddhist practice is to live without suffering. Are you suffering now? If so, let’s talk about it together.
How can I manage my feelings?
People who had submitted questions in advance took turns having conversations with Sunim. The first questioner asked for Sunim’s advice on how to manage their feelings toward a difficult colleague.
Q: I’m not usually the type to feel angry at people, but after COVID-19, I changed workplaces and moved to a different place. I met the second person in my life who makes me very angry, and working with them every day is becoming painful. How can I get along with this person without getting angry?
Ven. Pomnyun Sunim: Are you saying that you get angry? Or that the other person makes you angry?”
Q: Yes, I get angry.
Ven. Pomnyun Sunim: Why do you get angry?
Q: They often interrupt others’ conversations, and in our team of six they even talk over the team leader, who is the most senior. It’s very noticeable how they always put themselves first. I think they should listen to us and the team leader first, but they keep insisting that they’re right, which makes me angry and uncomfortable.
Ven. Pomnyun Sunim: I see. I understand. But does that person’s behavior change when you get angry?
Q: No. I’ve been watching for a year, but I don’t think they’ll quit. (laughs) Since April, with the new team formation, it’s become even worse. Before, I would get angry about once a week, but recently it’s happening every other day.
Ven. Pomnyun Sunim: When you get angry, is it bad for that person or is it bad for you?
Q: I strongly feel that it’s bad for me. The other person doesn’t seem to notice at all, and I’m the only one getting worked up. I think I also feel angry at myself for being angry at others.
Ven. Pomnyun Sunim: That person interrupts others when they speak, but why do you get angry?
Q: I think it’s because they’re trying to justify themselves; like they’re always right.
Ven. Pomnyun Sunim: Let me ask again. Everyone has slightly different habits when speaking. That person is just speaking according to their habits, so why do you feel angry? If getting angry made you money, that would be fine. If getting angry was good for your health, that would be fine. But you just said that getting angry is bad for you. That person is just speaking according to their habits, so why do you need to get angry and harm yourself? Did that person make you angry? Or are you getting angry by looking at them?”
Q: I think it’s causing less harm to me directly, but I feel angry at their attitude toward others—not respecting superiors and not listening to others. It’s not really harming me, but I feel angry at how harsh they are to others. It’s not really harming me in the workplace.
Ven. Pomnyun Sunim: Let me ask you something. Someone looked at the full moon and recited a verse from a poem: “Even the moon makes me sad today.” It’s a nice poem. But let’s examine it a bit. Did the moon make them sad? Or did they become sad looking at the moon?
Q: They became sad looking at the moon.
Ven. Pomnyun Sunim: Did you get angry seeing that person talk for a long time? Or did that person make you angry by talking for a long time?
Q: It was me getting irritated.
Ven. Pomnyun Sunim: So what benefit did you get from that?
Q: There was no benefit.
Ven. Pomnyun Sunim: If there’s no benefit, why do you do it?
Q: I don’t know why, but while working, when they interrupt or cut in, I feel angry although it’s not harming me directly.
Ven. Pomnyun Sunim: If I harm others, I’m called a bad person. But if I harm myself, I’m called a foolish person. Since you’ve harmed yourself, what kind of person are you?
Q: I think I’m a foolish person who harms myself.
Ven. Pomnyun Sunim: Yes! Then say “I am a fool” three times.
Q: I am a fool. I am a fool. I am a fool.
The questioner finished speaking and laughed loudly, and the audience applauded in support.
Ven. Pomnyun Sunim: We sometimes do foolish things without realizing it. We often do things that bring no benefit and only harm to ourselves without realizing it. Because we don’t realize it, we can’t control ourselves. Not realizing means being ignorant. So we need to first become aware that we’re doing something foolish.
The most important thing in the Buddha’s teachings is “awareness.” In Pali, it’s called “sati.” We need to first become aware when we are doing something foolish. When anger arises, we need to be aware that anger is arising. This doesn’t mean you should make a vow never to become angry. If you decide not to be angry, you’ll feel guilty after becoming angry. You’ll end up thinking that you’re no good. This is a form of suppressing anger. It causes stress. Don’t suppress it, just be aware that anger is arising.
Becoming angry is foolish. If you just become aware that you’re doing something foolish, the anger gradually disappears. If you miss it this time, try again next time. You need to practice being aware diligently. From now on, whenever you get angry, catch it by telling yourself, “Oh, I’m getting angry.”When you get angry, you harm yourself. You justify your anger by thinking that some person made you angry. But that person didn’t make you angry. You’re getting angry by looking at that person. So you need to be aware of your own state.
People keep making resolutions and decisions, such as “I should do this” or “I shouldn’t do that,” but that’s not practice. Practice is being aware in a relaxed state. Just be aware that you’re angry. Becoming angry is a foolish behavior, so just being aware that you’re getting angry makes your brain move toward not doing foolish things. Without awareness, you unconsciously move toward foolish behavior. Don’t make resolutions like not getting angry. Just be aware that you are getting angry. Keep trying this.
Q: I understand. Thank you.
The questions continued until the 90-minute session was up and Ven. Pomnyun Sunim offered those assembled some concluding words.
Ven. Pomnyun Sunim: This world is always chaotic. We always live in chaos, and maintaining equanimity in the midst of chaos is practice. We must maintain peace while there is a risk of war. We must reconcile in the midst of conflict.
It’s like how we build immunity to overcome the numerous pathogens in this world. True peace is not about making a world free of pathogens. We face conflicts in every situation. How we can resolve these conflicts more peacefully is something we must always apply in our daily lives.
I hope you will walk the path of making your minds peaceful and society peaceful. The Buddha’s wise words will be of some help on that path. May the blessings of the Dharma be upon you all.
* Buddhist Monk Ven. Pomnyun Sunim Awarded the 37th Niwano Peace Prize (BDG)
See more
Pomnyun
Jungto Society
JTS Korea
JTS America
International Network of Engaged Buddhists
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If You Know the Truth as It Is, There Is No Reason to Suffer
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Why Buddhism Is Essential for Modern People
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Dharma Q+A with Ven. Pomnyun Sunim
Wisdom Notes from Ven. Pomnyun Sunim
