How can I practice Jesus’ teachings in my daily life?

After completing his morning practice and meditation, Sunim headed to the Jungto Social and Cultural Center. By 10:15 AM, about 240 people had gathered in the third-floor Dharma hall. The Sunday meditation began with the recitation of the Three Refuges and the Heart Sutra.

After the assembly paid respect to Sunim with three bows and requested his teaching, Sunim provided guidance on how to meditate.

“This is our ninth Sunday meditation since beginning the 100-Day Dharma Talk. I deeply appreciate all of you who have consistently participated in these Sunday meditations. Our minds are constantly in motion. People often say, ‘I’m so fickle,’ ‘My mind is boiling like porridge,’ or ‘My mind changes between coming and going.’ When we assault others, steal, sexually harass, use abusive language or lie, or become intoxicated, our minds become excited and agitated. Moreover, when our minds are in such an agitated state, it becomes even easier to commit such actions.

Conversely, a calm state of mind is called ‘equanimity.’ When equanimity is maintained, just as a calm lake clearly reflects its surroundings, our minds can clearly perceive the true nature of phenomena. However, in our daily lives, our minds constantly fluctuate. Just as ripples on a lake disturbed by wind cannot clearly reflect the scenery, when our minds are agitated, we cannot clearly see the true nature of the Dharma. Therefore, while restraining improper speech and actions is necessary, it is even more fundamentally important to calm the mind that gives rise to such speech and actions.

**Why Do Conflicts Never End?
**

When seeing or hearing something, each person perceives, feels, and responds differently to the same object. Even when seeing or hearing the same thing, people experience different emotions and have different likes and dislikes. Even standards for judging right and wrong vary from person to person. While it’s understandable that different experiences and perspectives can lead to different thoughts, why do we perceive, feel, emote, and think differently about the same object in the same time and space? The reason is that each person’s unconscious, or deep consciousness, is different. It’s like viewing objects through colored glasses. In Buddhism, this is called ‘consciousness’ (識). When consciousness differs, the same object is perceived, felt, and judged differently. Because each person’s consciousness is different, even when the visual, auditory, gustatory, olfactory, and tactile stimuli from outside are identical, the way they are received differs, resulting in different thoughts, emotions, and judgments. Yet we are unaware of this process. We simply believe that what we see, feel, and think is correct. That is why conflicts and suffering never cease.

Through meditation, you can block these external stimuli. When you close your eyes and remain still in a quiet space, stimuli through sight, hearing, smell, taste, and touch are significantly reduced. However, even when external stimuli disappear, many thoughts still arise in your mind. Thoughts generate emotions, and these emotions lead to judgments. While you can control seeing, hearing, smelling, tasting, and touching to some extent, thoughts cannot be controlled at will. The more you try to stop thinking, the more thoughts arise. Therefore, when meditating, you should not attach meaning to thoughts. Just as you close your eyes to block visual stimuli, you should not assign meaning to thoughts but simply notice, ‘Ah, a thought is arising,’ without being carried away by it.

Simply Notice Your Inhalation and Exhalation

Focus your mind on the tip of your nostrils. Simply notice your inhalation and exhalation without attaching meaning to anything. Do not see with your eyes, do not assign meaning to sounds you hear, and do not attach significance to smells or tastes. Do not give meaning to sensations arising in your body, such as itching or pain, and do not attach importance to the various thoughts that spontaneously arise in your mind. Simply notice the breath entering and leaving the tip of your nostrils.

Not attaching meaning means not being carried away by stimuli. It means stopping thoughts from continuing in a chain reaction to stimuli. When you feel pain, simply notice, ‘There is pain.

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When you feel an itch, simply notice, ‘There is itching.’ When stimuli arise, do not connect them to thoughts like, ‘Why am I in pain?’ or ‘How can I make this pain go away?’ When you practice this way, your mind gradually becomes calm. When a room is filled with dust, turning on a fan or sweeping with a broom only stirs up more dust. Thoughts work the same way. The moment you think, ‘I shouldn’t be thinking!’ another thought arises. If you leave them alone, thoughts and emotions naturally settle down. Stop all movements and simply notice your inhalation and exhalation. Whatever arises, do not attach any meaning to it. Just know, ‘That’s how it is.’ Not attaching meaning means not turning the stimulus into a story that leads to the next thought. When you assign meaning, a story is immediately created.

It’s not difficult. You don’t need to strain yourself. Just sit comfortably, focus on the tip of your nose, and be aware when the breath comes in, ‘Ah, it’s coming in,’ and when the breath goes out, ‘Ah, it’s going out.’ Don’t attach meaning to anything else. Let your sensations play as they wish. There’s no need to judge whether you’re doing well or poorly, and no need to feel that it’s difficult. Just sit comfortably, begin when you hear the wooden clapper, and end when you hear it again. If there’s pain in your legs, simply notice, ‘There’s pain.’ If there’s an itch, simply notice, ‘There’s an itch.’ Just be aware. Right now, there’s nothing to do. No effort is needed. No straining, no evaluating whether you’re doing well or poorly. When you practice like this, your mind naturally becomes calm. If you think, ‘I must be calm!’ your mind will actually become tense. Just maintain proper posture.”

After Sunim finished his guidance, meditation began with the sound of the wooden clapper.

“Tak, tak, tak!”

After 30 minutes of meditation, the wooden clapper sounded again. Then everyone practiced walking meditation for 10 minutes.

“When you unfold your legs, don’t hold back and then suddenly release them. Instead, gently unfold your legs in a comfortable manner, stand up, and begin walking meditation. While sitting meditation involves being aware of your breath, walking meditation involves being aware of your movements and posture while walking. The only difference is whether you’re sitting or walking; otherwise, they’re exactly the same.”

During walking meditation, everyone focused on being aware of their posture and movements.

Following Sunim’s guidance, everyone sat down again to meditate. This second meditation session also lasted 30 minutes.

“Tak, tak, tak!”

After three 30-minute meditation sessions, the practice concluded. The participants broke into small groups for mindful sharing, while Sunim had lunch and then headed to Kyungdong Church located in Jung-gu, Seoul.

Sunim arrived at Kyungdong Church at 1:20 PM.

First, Sunim met with Honorary Director Kang Dae-in of the Dialogue Culture Academy, operated by the Yeohae and Together Foundation, for tea and conversation. Jung Sung-heon, Chairman of the Korea DMZ Peace and Life Garden, also joined them.

After warmly greeting both of them, Sunim presented them with elm tree shoots harvested from Dubuk Retreat Center. Director Kang informed Sunim that today was Easter, the most significant holiday in Christianity.

“Today is Easter. In Buddhism, Buddha’s Birthday is the biggest holiday, right? In Christianity, Easter is our most important holiday. We don’t place as much significance on Jesus’s birth.”

Sunim replied.

“In Buddhism, the day of enlightenment should actually be the most important holiday. After all, one becomes a Buddha through enlightenment. In Southern Buddhism, the day Buddha was born, the day he attained enlightenment, and the day he passed away are all considered to be the same day. It was only after Buddhism was transmitted to China that these days became separated.”

After exchanging pleasantries, they discussed current national issues. The three expressed concern about the deepening division in public opinion and deliberated on how to achieve national unity. They had an extensive conversation about what role social elders could play in bringing politicians to the dialogue table instead of treating each other as enemies.

At 2 PM, they all headed to the chapel where Kyungdong Church’s 80th anniversary celebration was being held.

When the host introduced Sunim, he stood beneath the cross to great applause.

Sunim began his speech by congratulating Kyungdong Church on its 80th anniversary and sharing his connection with the late Reverend Kang Won-yong, the church’s founder.

“I sincerely congratulate Kyungdong Church on its 80th anniversary and the Christian Academy on its 60th anniversary. I would also like to express my gratitude to Reverend Kang Won-yong and Reverend Park Jong-hwa, who founded and led Kyungdong Church, as well as to Reverend Lim Young-sup, who currently serves as its pastor.

50 Years of Connection with Kyungdong Church

My relationship with Kyungdong Church and the Christian Academy began when I met Reverend Kang Won-yong in my mid-twenties, and it has continued for over 50 years. When I was young, I attended a small rural church. At Christmas, I received cards and even played the role of one of the Wise Men in plays. Looking back, my life resembles the journey of the Wise Men searching for truth. This connection with the church has continued until now, and in Buddhism, we call this a ‘wonderful affinity.’ In Christianity, I believe you would call it ‘God’s providence.’ I believe that God works not only through Christians and pastors but also through people of other religions and various backgrounds. I learned a great deal from Reverend Kang Won-yong in my youth. Just as Reverend Kang established Kyungdong Church and the Christian Academy to contribute to our society, I too have established Jungto Society and various social organizations to contribute to our society. You could say I benchmarked Kyungdong Church. (Laughs)

In my mid-twenties, I first met Reverend Kang Won-yong while participating in a farmer education program organized by the Christian Academy. Looking back, I believe that experience was my first exposure to social issues and my first opportunity to approach them systematically. At that time, Buddhism was indifferent to social issues. However, in the 1980s, as the Minjung Buddhist movement emerged centered around the College Students’ Buddhist Association, I became their guiding Dharma teacher. This allowed me to present a Buddhist perspective on the social democratization movement to college students. Back then, most students approached social activism through social sciences rather than considering social transformation through Buddhism. This was because they weren’t even aware that Buddhism contained teachings about social transformation. In this context, I focused on examining Buddha’s life, noting how he as a human being overcame the social contradictions of his time. I discovered and shared with students how Buddha strived to overcome gender and class discrimination. I conveyed that democratic movements weren’t possible only through social sciences—one could also draw sufficient energy for social activism from one’s own faith. Students were thirsting for this message. Their faith and social activism had been completely disconnected, but hearing that these could be unified felt refreshing to them, so they invited me to Seoul. That’s how I, living in the countryside, came to Jogyesa Temple in Seoul and became the guiding Dharma teacher for the College Students’ Buddhist Association. The Buddhist community at that time even misunderstood me as someone trained by Christianity and dispatched to Buddhism. Since I suddenly appeared in Seoul from the countryside and engaged in social activism with students, they suspected I was planted by Christianity. (laughs)

Reverend Kang Won-yong, the Social Mentor of Jungto Society

In my younger years, I had opportunities to hear Reverend Kang Won-yong’s teachings during difficult times, but I never had a direct relationship with him. Later, I was invited to participate in an interfaith dialogue organized by the Christian Academy. Through this connection, I joined the ‘Peace Forum’ and began working alongside Reverend Kang for peace on the Korean Peninsula. At Jungto Society’s 10th anniversary event, we invited him as the main speaker to seek his advice on the future direction of Jungto Society. Therefore, while I have had several Buddhist masters who taught me spiritual practice, I can say that Reverend Kang Won-yong has been my social mentor. As a religious person, I have often been disappointed by religion. Neither the Bible nor Buddhist scriptures say that praying for blessings will bring them. Jesus himself said, ‘Enter your room and pray in secret,’ not ‘Pray for blessings in the streets.’ When I first established Jungto Society, people around me insisted that a religion cannot exist without praying for blessings. However, Jungto Society emphasizes the path of practice to awaken from one’s ignorance rather than praying for blessings. As recorded in both the Bible and Buddhist scriptures, if you live righteously and do good for your neighbors, blessings will naturally follow. That’s why we engage in various social practices based on the teaching from Matthew 25:31 onwards, which describes six practices and states that ‘whatever you did for one of the least of these brothers and sisters of mine, you did for me.’ I believe this teaching is the path to heaven.

Kyungdong Church, Which Has Deeply Influenced Various Social Movements in Korean Society

Just as Reverend Kang Won-yong led efforts to resolve social conflicts through various social activities at that time, I too have established the Peace Foundation for peace on the Korean Peninsula and Eco Buddha to address the climate crisis. For international relief efforts, I founded ‘JTS (Join Together Society).’ JTS adheres to the principle of helping anyone in need of humanitarian aid without discrimination, regardless of religious background or ideology. Additionally, I organized ‘Good Friends’ to support human rights improvement and refugees, continuing activities for socially vulnerable groups. The ideas underlying these activities all came from what I learned at the Christian Academy. Rather than simple imitation, I have been implementing these ideas by adapting them to contemporary challenges in practical ways until today.

I want to convey that the practical activities of Kyungdong Church and the Christian Academy have greatly influenced various social movements in Korean society, including Jungto Society, and this influence continues to this day. I always feel grateful for this. From this perspective, the activities of Kyungdong Church and the Christian Academy have had a profound impact on Korean society, regardless of their size within the church, more than any other Christian organization. They have also nurtured numerous talented individuals. In particular, it would not be an exaggeration to say that they were the cradle of the women’s movement in Korean society. Many female activists come from here. Looking back on these historical facts, I hope that all of you take pride in the past 80 years. I believe that the activities of Kyungdong Church and the Christian Academy have gone beyond the history of a single church and made significant national contributions to achieving democratization in our society and alleviating conflicts through dialogue and compromise. Therefore, not as a member of a neighboring religion but as a citizen of the Republic of Korea, I would like to sincerely congratulate Kyungdong Church on its 80th anniversary and the Christian Academy on its 60th anniversary.”

Following this, Sunim received questions from the church members who were curious about various topics. Among them, one person asked for advice on what might be lacking as they reflect on the 80th anniversary of Kyungdong Church.

What do you think Kyungdong Church might be lacking?

“I believe you have clearly achieved Buddhist enlightenment. Listening to your teachings, I feel confident that we are heading toward the same destination. From this perspective, I would be grateful if you could offer some advice to us as church members.”

“The life and enlightenment of the historical Buddha, as well as his early teachings, are quite different from Buddhism as it exists as a religion in Korea today. It wouldn’t be an exaggeration to say they have little connection. Today’s Buddhism as a religion is Buddhist in name only and not much different from traditional Indian beliefs. The only difference is that the name of the deity is ‘Buddha,’ while the methods of praying for blessings are almost identical. Nevertheless, I don’t judge these practices as ‘right’ or ‘wrong’ because what exists in reality is a fact in itself. However, at Jungto Society, we emphasize a practice-oriented perspective that seeks to emulate the life and philosophy of the historical Buddha. I distinguish this from Buddhism as a religion by calling it Buddhism as practice.

Buddhism can be broadly categorized into religious, philosophical, and practice-oriented aspects. Jungto Society focuses primarily on the practice-oriented aspect. Those who need the religious aspect can pursue religious Buddhism, and those who want philosophical inquiry can turn to universities or research institutions. That’s why we avoid debates. Instead, we emphasize the perspective of ‘what viewpoint we should adopt in living our lives.’

How can I practice Jesus’s teachings in my daily life?

Actually, I’ve long wanted to give a Dharma talk based on the Bible. I’d even like to write a book on this subject someday. This is because the Bible also contains abundant teachings about practice when viewed from a Buddhist perspective. A prime example is Jesus’s Sermon on the Mount: ‘If someone asks you to go one mile, go with him two miles,’ ‘If someone wants your shirt, give your coat as well,’ ‘If someone slaps you on the right cheek, turn to them the other cheek also.’ These teachings are practices in themselves. Going beyond ‘Do not hate anyone’ to teach ‘Love your enemies’ also aligns with Buddha’s teachings. When you cultivate love instead of suppressing hatred, hatred naturally disappears. Similarly, teaching ‘Give to others’ instead of just ‘Do not steal’ follows the same principle. The teaching that prayer should be done in private without conditions also perfectly aligns with the practice-oriented perspective. This is because God is omniscient and already knows our hearts. Praying loudly or listing conditions one by one shows a lack of faith in God. It’s an action taken out of concern that God might not hear or might miss our prayers.

From my perspective, it seems that pastors’ sermons quote more from the Old Testament, which focuses on the history of Israel, rather than the New Testament, which contains Jesus’ teachings. However, I believe the essence of faith lies not in past history but in how deeply we understand Jesus’ teachings and how we practice them in our daily lives. Today is Easter, the most important day in Christianity. I think interpreting ‘resurrection’ merely as Jesus’ physical body coming back to life is understanding its meaning at too low a level. When Jesus was nailed to the cross, he said to those who created that situation, ‘Father, forgive them.’ He then added, ‘For they do not know what they are doing.’ The first statement means to forgive them, and the second means they are without sin.

Why did Jesus say this? In the Old Testament, God punished people when they didn’t listen to His words. He was a God who punished, like turning people into pillars of salt as in Sodom and Gomorrah. But after Jesus, God became a God of love. Jesus prayed for forgiveness for those who nailed him to the cross. In fact, they were prison officials simply performing their daily duties. They didn’t know what sin they had committed. Jesus fully understood this. Because he completely understood them, he said, ‘They are without sin.’ Therefore, complete understanding is the highest form of love. Understanding is love. Forgiving those who killed you and even saying they are without sin is something a human cannot do. Common sense would suggest saying, ‘Lord, I don’t care about others, but please send those two people to hell.’ Yet Jesus forgave them. This transcends the God of the Old Testament. In my view, Jesus transformed faith in a punishing God into faith in a loving God. That’s why Jesus is not merely the Son of God but God Himself. Jesus demonstrated the heart that only God could possess. Through this event, Jesus was reborn from the Son to the Father. Therefore, while they could crucify Jesus’ physical body, they could never kill his spirit. Instead, he was resurrected as the God of love. This is eternal life and resurrection. Resurrection is not the revival of the body but the eternal living of that spirit of them.

I believe the era of blindly believing in the Bible has passed. What’s important now is practicing Jesus’ teachings in our daily lives, such as the Sermon on the Mount or the messages in Matthew 25. Whether Christianity or Buddhism, the name of the religion is no longer that important. What matters is how faithfully we live according to these teachings. Having a large number of religious people doesn’t necessarily reduce social crimes. Statistically, there’s little difference in crime rates between religious and non-religious people. Among those who commit assault, sexual harassment, and fraud, there are many religious individuals. So what meaning is there in having a large number of religious people? What ultimately matters is what changes one has made through their faith and how these changes manifest in their actual life. It’s important to build trust from society and neighbors through one’s life. I believe what we all need now is an attitude of returning to genuine faith. We should be moved by the teachings and be reborn through that inspiration. The 80 years of Kyungdong Church’s achievements shouldn’t be evaluated merely by the size of the church. The positive influence that Pastor Kang Won-yong and all of you have had on our society is hundreds or thousands of times greater. I am also one of those who have been influenced by it. I take this opportunity to testify.” (Laughter)

As the lecture ended, expressions of admiration flowed from all around, and even after Sunim descended from the podium, the applause continued unabated. A profound resonance lingered on everyone’s faces. Following this, Reverend Park Jong-hwa, the senior pastor of Kyungdong Church, came forward to deliver congratulatory remarks.

“Once a month, I visit Jungto Society to participate in a gathering of religious leaders for national reconciliation and peace. We collaborate on various activities including humanitarian aid to North Korea, national integration, and peace on the Korean Peninsula. Such beneficial social activities can be carried out beyond religious boundaries.

Every Buddha’s Birthday, I am invited by Jungto Society to give a sermon. Once, when I told Buddhists to ‘attain enlightenment,’ it was posted online, and I was criticized by Christians asking, ‘How could a pastor say such a thing?’ But think about it—even as a pastor, when visiting a temple, I should say ‘attain enlightenment,’ not ‘hallelujah,’ shouldn’t I?” (Laughter)

Religions may differ, but the practical implementation of life that religious people should pursue is the same. I had this thought while listening to Sunim’s talk today. I pray that Kyungdong Church continues to walk the path of practicing Jesus’s life even after its 80th anniversary.”

Finally, Reverend Im Young-sup, the lead pastor of Kyungdong Church, gave closing remarks to conclude the lecture.

“If you look at the banner over there, you’ll see three circles within the number 80. These three circles seem to symbolize the three stepping stones that represent the history of Kyungdong Church. Reverend Kang Won-yong and Reverend Park Jong-hwa laid solid stones, and we must continue their legacy well.

The Christian community is facing many challenges these days, and hearing that Venerable Pomnyun Sunim is studying the Bible makes me feel even more of a sense of crisis. (Laughter) I also began visiting Jungto Society last year. I will strive to find more ways we can cooperate to create a better world.”

After the commemorative lecture, Sunim moved to a tea reception area. All the Kyungdong Church officials gathered there, introduced themselves, and engaged in conversation before leaving the church.

Departing from Kyungdong Church at 4 PM, Sunim headed to Daejeon. Last night, Dharma Teacher Hyangryu, a Gyeolsa Practitioner of Jungto Society, passed away after battling cancer for over a year. The Jungto Dharma Teachers’ group prepared a funeral altar in Daejeon, where Dharma Teacher Hyangryu had been active for a long time.

After a three-hour drive, Sunim arrived at the funeral home at 7 PM.

After lighting incense and performing three bows before the portrait, Sunim consoled the family members.

Mr. Kwak Young-sul, the husband, has been serving in many roles on the Construction Committee of Jungto Society. Sunim embraced him tightly to offer comfort.

“Your heart must be in pain.”

The husband could not hold back his tears. Dharma Teacher Hyangryu, after graduating from Jungto Dharma School, served as the general manager of Daejeon Dharma Center, director of the Central Region, and representative of Daejeon Jungto Society, becoming a role model for Jungto practitioners. Many people who had worked with her in the Daejeon area visited the funeral home and could not contain their grief.

A memorial service was held with all attendees gathered before the portrait. Before the chanting began, Sunim gave a Dharma talk for the deceased.

“Soul of Hyangryu Jeong Kyung-ju! As you depart so suddenly today, all those gathered here—family members, practitioners, Dharma teachers, branch directors, chapter presidents, leading members, general members, and all those connected to you—are grieving and conducting this memorial service to pray for your rebirth in the Pure Land.

What is your original face?

The goal of learning the Buddha’s teachings is to understand that life and death are not separate, so that we may be unhindered by birth and death. Even if you depart suddenly like this today, there is nothing to call ‘going,’ and even if you come, there is nothing to call ‘coming’—when we understand this principle, we say we have entered nirvana. So we too, seeing your departure, should not only hold onto sadness but share the Buddha’s teachings again. When the great Buddha entered nirvana, it is said that practitioners wept in grief at their teacher’s departure. However, the Venerable Aniruddha reminded them of the Buddha’s teaching that ‘there is nothing sacred in this body, nothing pleasant in these feelings, nothing permanent in this mind, and nothing that can be called self in these phenomena,’ helping the assembly regain equanimity and meet the Buddha’s passing with serenity. Today, though we cannot contain our sadness when thoughts arise, we try to set aside those thoughts and return to the Buddha’s teachings to maintain equanimity. Therefore, soul of the departed, please gather your consciousness and respond vigorously to this Dharma teacher’s question.

Dear departed soul! At this moment when you can neither see, nor hear, nor taste, nor smell, nor touch, nor think, what is your original face? Until now, you have asserted, ‘This is me,’ ‘This is mine,’ ‘I am right,’ while seeing, hearing, tasting, smelling, touching, and thinking. But now, what can you claim as your original face?

If you had answered cheerfully, you would have immediately entered liberation and nirvana. If there was hesitation in your answer, may you be reborn in the Pure Land through the merit of our sincere chanting gathered here, meet Amitabha Buddha, listen to his teachings directly, attain enlightenment, and achieve liberation and nirvana. Today, the family of the departed and all who worked alongside them have gathered here, suppressing the sorrow of separation, and will chant with sincere hearts solely for the rebirth of the departed in the Pure Land. Through the merit of this chanting, may you be reborn in the Pure Land!”

Everyone then chanted together with sincere hearts.

After conducting the memorial service with solemn chanting and sincere devotion, Sunim sat facing the assembly. He then shared a few words about Dharma Teacher Hyangryu.

“Dharma Teacher Hyangryu Jeong Kyung-ju is the second Dharma Teacher of Jungto Society to pass away. The first was Dharma Teacher Byeonjeong. However, Dharma Teacher Byeonjeong became a Dharma Teacher before the Dharma Teacher system was established in Jungto Society. So, Dharma Teacher Hyangryu can be considered the first to pass away after the Dharma Teacher system was established.

After encountering Jungto Society, Dharma Teacher Hyangryu devoted herself wholeheartedly to practice and spreading the Dharma. She not only worked diligently herself but also guided her husband, son, and entire family into Jungto activities. She not only volunteered but also made many unseen donations, contributing greatly to Jungto Society’s development to where it is today. She gave her all until her final breath, to the extent that she could not have done more even if reborn. Therefore, she is someone for whom all members of Jungto Society should come together to pray for her rebirth. As she made great contributions to Jungto Society, please pray for her with all your sincerity.”

Many Jungto Society volunteers visited the funeral home and conducted memorial prayers at different times throughout the day.

After further conversation with the grief-stricken Mr. Kwak Young-sul, Sunim said goodbye to the family members and departed from Daejeon.

After a two-hour drive, Sunim arrived at the Seoul Jungto Center just after 10 PM, concluding his day.

Tomorrow will be the 64th day of the 100-Day Dharma Talk. In the morning, Sunim will hold a Dharma Q&A session to conclude his Diamond Sutra lectures at the Dharma Hall on the third floor of the Jungto Social and Cultural Center. In the afternoon, he will be interviewed by the Ramon Magsaysay Foundation from the Philippines, and in the evening, he will give the 13th lecture of the Buddhist Social Studies Course in the main auditorium on the basement level.