What is the definition of yoga? Essentially, it is everything except for actions that come naturally without thought. The specific movements you learn at yoga studios are part of a tradition known as Hatha Yoga, which has been secularized and disseminated worldwide, simply as exercise. So, it's fine to breathe without any thoughts, but once you suddenly start focusing on your breath, that counts too. Everything is yoga. In texts like the Bhagavad Gita, it is said that even if you haven't renounced the world, going to work is yoga. There is a ritual performed by priests who, wanting to detach from worldly matters, engage in the final ritual. What this ritual involves is placing fire within their own bodies. Yes, they perform a ceremonial act of placing the fire, which is typically used in rituals, inside themselves. When this fire is within, it is as if they have a fire inside their bodies, and with every breath they take...

Who has a stronger power, the person who lights a fire or the one who carries the fire within? The person who holds the fire within their body is none other than the ascetic monk. Those who practice asceticism emphasize the importance of breath. In yoga schools, they also focus on breathing. All of this is connected to that idea. When a person dies, their body is left behind, and that fire goes out. Therefore, when the Buddha spoke about the state he reached, he referred to it as Nirvana, meaning he extinguished the fire. The special program The Religion introduces major religions around the world in a very interesting way. We have explained religions such as Protestantism, Catholicism, and Islam, but many people have shown great interest in Buddhism as well. We didn't even realize how much interest there is in Buddhism. Perhaps our professor is also involved in this.

There might be such a possibility. So, perhaps soon we will have Professor Kang Seong-young from the Jogye Order and the Cheontae Order as a special guest. Yes, we need to attend his lecture. Even if I am not a Buddhist, it is essential to understand Buddhism, especially other religions, and to know what that person's faith is about. Therefore, we will invite our esteemed Professor Kang Seong-young, who has profound knowledge, and discuss Buddhism. Welcome! 

Hello! Nice to meet you. Usually, Christians say things like Amen and Hallelujah, but how do Buddhists greet each other? For instance, among monks or those who are very committed, the greeting in Korea is May you attain enlightenment. However, if I say May you attain enlightenment to someone who has left their family to become a monk, it feels a bit...

Doesn't it seem like crossing the line is excessive? There is that feeling, so we adjust according to the context. However, among those highly engaged Buddhists, when greeting them, it is quite common in Korea to say May you attain enlightenment. And for lay practitioners, saying May you all attain enlightenment is a very common greeting. It’s a bit strong, like saying May you prosper in the stock market. Yes, that's right. Yes, May you prosper or May you attain enlightenment. Among Buddhist believers, this is about the extent of it. Yes, yes, I understand. When we say Namaste, it generally means I respect you. It's a phrase often used in Hindi or modern Indian languages. It’s not a Buddhist greeting. No, it’s not a Buddhist greeting. This is something commonly said during yoga practice. When we say Namaste during yoga sessions, for example, in yoga studios.

The yoga you are learning is actually a form of yoga that was created in modern times. It's not the 3,000-year-old tradition that some might claim. While that is a common belief, if you take a look at the image for a moment, you will see that many clay seals of this size have been found in the Indus Valley Civilization. One of these seals depicts a figure that looks like someone practicing yoga. Based on this, many people have suggested that this represents the deity Shiva, who is depicted practicing yoga surrounded by animals. This is generally referred to as Pashupati. However, when experts conduct research, they find that simply sitting in a meditative posture can look similar to this. So, in reality, it resembles the appearance of shamans or religious figures that exist in our country as well. If you look closely at the face, you will see it has three sides. This has led to various speculations, but the exact interpretation remains uncertain.

There is no basis for saying that it is yoga. However, as I mentioned, if you think about Korean culture, when was the Samulnori created? Samulnori was created in the 1970s. Yes, that is quite recent. It was created during the people's movement. That's right, it was devised at that time. Of course, the elements existed before, but it was formed into the shape of Samulnori. Nowadays, it is often talked about as if it represents traditional Korean music. The reason I mention this is that the yoga you know is exactly the same. During the colonial period, while reviving national culture, Western elements were accepted and mixed with what already existed, and that is what yoga is. In India, in that context, greeting with Namaste in modern India is quite common. So, you all might be learning this at yoga studios.

Greetings, everyone. So, you might find it quite peculiar when people bend their legs behind them and adopt various strange poses like the scorpion pose, cat pose, or dolphin pose. All of these were actually created in that era. The poses themselves have been part of traditional practices for a long time, and this is referred to as Hatha Yoga. Now, if you ask when it originated, it's quite difficult to pinpoint, but it was widely practiced at least by the 10th or 11th century. However, the form that we can digest as beneficial for health has been reorganized in modern times. In the past, these practices were religious acts, which included things like piercing a ball with a skewer or swallowing a sword. All of that was part of it. But now, we've removed those elements and have reorganized the practices to focus solely on things that are genuinely beneficial for health and can be accepted as modern by everyone.

What does yoga really mean? You don't need to think too deeply about it. I've mentioned that during the Vedic period, there were nomads. Who were they? They were the Indo-Aryans, right? So, when these nomadic people set up their tents and settled down, that was called khema, which means comfort. However, they had to pack up and move again because if they stayed too long, the animals would eat everything down to the roots. So, the act of moving was referred to as yoga. In life, after finding comfort, we eventually have to move again, which is yoga. The cycle of comfort and hardship, comfort and hardship, is what life is about. So, if we define yoga, it is simply this: all actions that arise naturally without any thought, except for those that are intentional. The three of you sitting here is a result of deliberate effort to be seated.

I don't want to lie down like this right now. Yes, that's right, that's yoga. So, it's fine to just breathe without any thoughts, but if you suddenly start focusing on your breath, that can also happen. If you let thoughts flow through your mind without any consideration, it's okay, but if you start to think that you need to organize your thoughts or try hard, then that can also happen. Everything is yoga. So, all work is yoga. In the Bhagavad Gita, it is said that even if you don’t renounce the world, going to work is yoga. It makes sense to say that going to work is yoga. If I'm not just lying comfortably and snoring, then any action that requires some attention is yoga. That's right, that's right. However, the specific movements that you learn at yoga studios are from the Hatha yoga tradition, which is inherited from the Shiva yoga tradition.

Tradition, and that tradition has now become something that is secularized and distributed globally. It's just being practiced as a movement. The practitioners have used phrases like the whole heart is one, the whole world is created by my mind, and similar ideas. There are texts that reflect such philosophies, one of which is the Yogacarabhumi Sastra. The term Yogacara itself is derived from the Chinese character for yoga. So, the practitioners have referred to their practices in this way for a very long time. 

Interestingly, I recently learned about a text called Dharma Putrika, which dates back to around the 6th or 7th century. According to this text, anyone can practice, regardless of their background; women or those belonging to the lowest caste, the Shudras, can do it too. What was somewhat shocking to me was that it even states that foreigners can practice as well.

The concept of being a foreigner is seen as barbaric from an Indian perspective. A barbarian, in this context, refers to a person who lacks culture and civilization. This notion of barbarism was already discussed in the 6th or 7th century. Therefore, the commercialization of yoga as a cultural product in modern times has roots in a very long-standing tradition in India. 

So, what exactly does yoga mean in Buddhism? If you ask this question, there are generally two points that can be made. One is called samadhi, which is commonly translated as concentration or deep absorption. When one is deeply absorbed in reading, for instance, even if I call out to you, you might not respond because you are so focused. 

The second point is dhyana, which is translated as meditation practice. This relates to the meditative state in Buddhism. Dhyana and samadhi are similar yet different, and this distinction is a significant topic of debate regarding what aspects are the same and what aspects differ.

What is the difference? I'm not exactly sure. But the important thing is that we are already familiar with it. We are very accustomed to terms like English and Dhyana. So, what did Buddha teach? To put it simply, the answer is Dhyana. Buddha taught that, but how is it different from yoga? If you ask this, all Buddhists will explain that what they practice is one. This means that there are hundreds of traditions within Buddhism, and each tradition explains that their practice is what Buddha originally taught. So, the practice is one. The exact historical meaning of Dhyana is not clear. Where did it originate? Everyone has been using this term continuously.

When it comes to Diana, there are many reasons why you should do this, and teaching it leaves us with a riddle. There are many speculations about it, but it's not easy for me to tell you exactly what to do. It seems that this term wasn't used before, but it has been used for a while now. So, it's not a word that was invented recently. I'm curious about what that person means by using it. However, the term Diana is also used in other traditions, such as in Indian philosophy and yoga, which are not related to it. The meaning of this term and whether it is truly the same is not easy to clarify. We have explored what to call it from a broader perspective, and it seems that China has a similar concept. In any case, the Buddha and others often referred to the mountains.

It seems that in the mountainous areas, many temples are built. Why is that? Well, this relates to feng shui, especially in comparison to China, Korea, and Japan. There is also a certain degree of avoidance of the suppression of Buddhism that occurred during the Joseon Dynasty. Why is that? Because they were not allowed to enter the four gates of the city; commoners, including monks, were prohibited from entering. Those in power considered Buddhism a social evil, and they were the ones maintaining the regime. Therefore, it wasn't good for them to be visible. However, the important thing is that even those who were maintaining the regime, and even politicians today, often visit fortune tellers, right? But they don’t say, I went to a fortune teller and decided to run for office. Instead, their wives go and perform rituals at the temple on their behalf, which means the money flows in that direction.

In a formal sense, one cannot acknowledge that they are going; that would be a social evil. I have lived in such situations for a long time. To give you an extreme example, you may have seen many records and writings about trips to Geumgangsan. Do you know how those people traveled to Geumgangsan? They must have walked, right? They wore hiking hats and climbed the mountains. No, they traveled by palanquin. Yes, it was expensive. They had to have enough money to pay the bearers, so it wasn't something anyone could just do by taking time off. Who traveled there? Among those people, it was the wealthy, powerful, and those with money who went to Geumgangsan. They would express their admiration and even paint pictures. But who carried the palanquins? Monks. At that time, who were the people moving back and forth in the mountains? They were the monks. So, those monks...

Did you do it because you liked it? No, that's not the case. It's about maintaining the temple and the living expenses. There's a transactional aspect, but there's also the fear of retaliation. If I call out to power and don't go, how will I handle the consequences? Another point is this: after climbing a couple of mountains and enjoying the view, what do you do in the evening? You grill some meat and have a drink, right? Where do you do that? At the temple. You eat meat at the temple? Yes. If you think about that, you will truly understand the position of Buddhism in Korea. So, the main hall of Jogyesa was not originally built as a Buddhist structure. There was a time in the 1970s when new religions flourished in the south. The buildings constructed by those new religions were torn down by the Japanese because they saw them as a threat. When those buildings were dismantled, they moved to the new religions.

There was a new religious movement at that time, which has now disappeared, like the Baekbaekgyo. So, the context of going into the mountains is somewhat different. However, there is also the context of geomancy. It needs to be built according to these principles. Let me explain it this way: the tradition of Buddhism existed even before the time of Yongseong. You may have heard of Gandhi, who referred to his residence as an ashram. It is a term used among those who practice yoga and live together, and the word ashram means a place for spiritual practice in the mountains. It signifies leaving the secular world to enter the mountains. In addition, there were instances where families, including children, would enter the temple together to escape the world and seek pure practice. It was like a hideout for them.

Yes, it's like a hideout, and you should think of it as being realized now. As I explained last time, when you are in the city, there are many stimuli for sensory perception, so to practice, you need to retreat to a quieter place. That's why we go to the mountains. The important thing is this: you must never be too far from your residence because you need to beg for food. You can't walk 12 kilometers just to get a meal. So, the locations of the temples we see now are excessively distant. Right? It's not like you can walk out and beg from that distance. However, a place like Gwanak Mountain Park might be feasible. In fact, what this reflects is the culture of monks who worked and were self-sufficient. However, according to the original context in India, you shouldn't be too far away. But...

One of the very significant reasons why you have to fall away from that is because one of the mindsets that existed in ancient India is that in order to gain superpowers in human society, you must leave human society and then return. For example, if I want to gain superpowers from human habitation, I would say, I want to be a king. I am a king from now on. In order to hold a coronation ceremony, there is a necessary process where you must leave human society and come back. It’s like Superman, who leaves his home planet and comes to Earth, becoming Superman in the process. So, in order to confirm your position as a true superhuman who can handle what is beyond human society, you must gain some power from outside human society and then return. This idea is reflected in a very significant concept, which is often heard in ancient Indian philosophy, such as Brahman is the Atman, and you are the universe. This refers to the idea that a large unit corresponds to a very small unit.

It's the same thing, right? Let me show you a picture. If you look at this picture, it resembles a woman lying down. This is actually a map of Tibet. Ah, I see. Yes, but there are temples built all over this country. This place is the crucial point. So, the large land of Tibet and the small unit of a woman's body are essentially the same. Just as there are vital points in a woman's body, Tibet has its own vital points, and temples are built at those locations to prevent chaos. Yes, what I mentioned is that the name of the bus stop in front of my house is Hoapsa, which means the temple that holds down the tiger. So, that mountain represents the tiger. It shouldn't rampage, so it's held down. Ah, that's the idea behind the temple. If you look at the next picture, the structure of the temple in India is actually similar to a woman's body, and then...

If you look at the picture, you can see where the most important places for humans are, and where the most important places in the temple are. This is the idea. Ah, so it seems like it would be difficult to take that position; this is about being female. Now, the picture here and this one are, well, not related to gender. That's right. So, why is this kind of idea becoming important? It's because of this: When I performed the ritual last time, I mentioned that I light a fire to offer to the gods in the heavens. The priest who conducts the ritual, when he wants to retire from all worldly matters, and truly wishes to be free from the constraints of the secular world, performs the last ritual. What is that ritual? It involves placing the fire inside his own body. Yes, during the ritual, there is a ceremonial act of placing the fire, which is lit for the offering, into his own body. How does that happen? Well, symbolically, it is a ritual in which the fire enters his body.

So think about it. Every time we hold a ritual, we need to light a fire. When I exhale, it's warm, right? But when I drink, it's not hot. That means there is fire inside my body. Yes, it must be heated by my body temperature. And another thing is, when I eat, the process of burning and digesting the food is explained in traditional Indian culture. So when we have a bowel movement, it comes out brownish, as if it has been burned by fire. Now, when there is fire inside the body, who has more powerful energy: someone who lights a fire outside or someone who has fire inside their body and breathes out with every exhale? It's the person with fire inside, right? Who is that person? It's the ascetic, the monk. That's why those who practice severe asceticism value breathing highly, just like in yoga schools.

Focus on your breath. All of these things are tied to that idea. When a person dies, their body cools down; it's as if the fire has gone out. They say that reaching a certain state is like extinguishing the fire, which refers to nirvana. The concept of nirvana means that the fire has been put out. It's not just a concept, but a metaphor. So, reaching such a state of supernatural ability is about reaching the state where the fire is extinguished, which is nirvana. This idea is related to how, while living in the human world, a priest must keep a fire burning outside. However, if I think about leaving the human world and entering the forest, what I need to do is to place that fire within my body. Therefore, monks who leave the world actually follow the tradition of putting that fire into their own bodies. How do they do that? How is it done?

In fact, there is no ritual of cremation that is performed. However, the difference lies in the fact that there are actually corpses that are not cremated. In Indian tradition, the bodies of saints are not cremated. Why? Because they already possess fire within them, and there is no need for further purification by fire. Similarly, the bodies of pregnant women or infants who die at birth are not cremated. This is a tradition, and these concepts are all interconnected. Therefore, a person who already has fire within them does not need to be bound by the human world and can remain free from it.

So, while the traditional Brahmins and priests are criticized, if you look at the early Buddhist texts, most of the claims made by the Buddha emphasize that I am the true priest. He states that the priests are mistaken; the true priests are those who have renounced worldly life in Buddhism.

That role is actually fake. It's a story about how all of this is related to the priests who live in the human world and the Buddhist monks who leave that world. From the beginning, there has been a tendency to avoid living in society. That's the concept. So, going outside the city is common, and even when you're in the city, it should be done in a way that is not too chaotic. For example, even when you visit a Southern Buddhism temple, the places where the monks are are organized and quiet. I see. Yes, that's what Nirvana means. If we base it on the worldview of ancient India, that's how it can be explained. Your explanation feels like poetry; I can't interrupt. But last time, when you were explaining Buddhism, I did listen carefully. Among various religions, Buddhism seems somewhat unique, as if it belongs to a different genre.

Religions often reflect a desire for personal well-being, such as asking for a good life or a place in heaven after death, which likely made it easier to gather followers. Additionally, the teachings of these religions promote social order; for example, honoring parents, loving neighbors, and sharing what one has are all principles that should be upheld, regardless of religion. Since these teachings are propagated through religion, it becomes a deliberate effort to spread these ideas. Therefore, it is understandable that such teachings would resonate well with people.

In contrast, Buddhism does not seem to fulfill personal wishes or provide social assistance in the same way. It can be quite challenging and complex. However, I wonder how it managed to appeal to people. This is a very important question, and it is directly related to the role of modern Buddhism in Korea.

What are you doing that allows Buddhism to thrive while providing certain services? If you ask this question, you’ll notice that there are two things that don't quite match; they overlap. If you think about it, monks don’t pray in front of the Buddha statue saying, “Please grant me enlightenment.” They don’t set up food and pray for enlightenment, right? It’s more like a grandmother praying alone during a hundred-day prayer for her grandchild to do well on the college entrance exam. However, monks go to meditation halls and practice seated meditation. These two practices are, in fact, logically unrelated. If you think about it, meditating alone and praying are different concepts, right? This prayer and the rituals performed are what I believe to be Mahayana Buddhism. This is similar to Hinduism, which is about wishing for blessings. That’s the essence of Hinduism; it involves deities.

They say there are many things, and there are various rituals involved. Instead, you start off as a lower rank, like a private. So, they do allow for some rituals, like the Samshin-gak, but you can't participate fully; you have to use a separate space. You're still a rookie. However, some people prefer the deity from over there, or they might think, I need to go there and pray. Then they are allowed to pray at the Samshin-gak. That's how Buddhism disappeared in India. What I mean is, Hinduism and Buddhism are not that different. If you think about it that way, it's true. So, in fact, Buddhism has disappeared. The context of Buddhism's disappearance in India is that Indian Buddhism evolved into Mahayana Buddhism, which just became a way to worship deities and make wishes. Over time, it changed like that. There had to be some kind of service, and since Mahayana Buddhism was imported to China, we learned Mahayana Buddhism from the beginning.

So, as you just asked, it seems a bit contradictory. What that means is that things with intervals of hundreds of years are mixed together and come to us, so they don’t seem to fit well. My mother often goes to the temple, but she doesn’t seem to do yoga or teach it. It feels like she does something, right? Yes, that’s correct. So, actually, as you asked, the concept is different. One thing you need to be careful about is that you shouldn’t say that Mahayana Buddhism is the superior form of Buddhism. That represents a different flow. The terminology of Mahayana and Theravada is not commonly used these days. Theravada refers to meditation, yoga, and solitary practice. So, saying that we are Mahayana, which is great, while you are Theravada, which is inferior, is essentially a form of insult.

So scholars do not refer to it as lawsuit Buddhism, but rather as Theravada or sometimes as traditional Buddhism, or even as Nambang Buddhism. Now, if you think about another historical reality, it's this: you have never heard of the story where the Buddha performed a ritual, right? There’s no account of the Buddha attending a wedding or doing any such ceremonies. There’s no mention of the Buddha performing rituals like that. So, he never conducted any ceremonies. However, later on, Buddhists had to maintain their practice, which required them to perform rituals for others because that brought in money. And there are events, right? You have to perform ceremonies for significant occasions like a baby's 100th day or a funeral. But there’s no record of the Buddha conducting funerals, is there? So, what this indicates is that from the very beginning, there were elements of Mahayana Buddhism present. So, let me ask you, many...

People wanted to meet Buddha, to hear his teachings, and to receive blessings. However, how many of them actually went to meet him to learn about his worldview? Most likely, many people did not truly learn about Buddha's worldview; they probably weren't even curious about it. The important thing is that they saw Buddha. They thought, This person is a saint, and that seeing him would bring them blessings. 

However, the thoughts of ordinary people who supported and cared for the Buddhist sects were likely already different from the teachings Buddha was imparting, even during his time. For example, if we take Jainism, it's interesting to note that Jain saints have already attained liberation, right? They have left this world. So, if I offer something or pray in front of them, will a saint who has already departed from this world receive that offering? No, they won't, right?

But what am I doing in front of that person? I'm praying, and there’s no one to listen to my prayers, so why do it? Well, Buddhists explain that they grant wishes. What do Jainists say? They say that prayers don’t really matter because the person has already left. However, you can still do it in front of them because it has the effect of bringing peace to your mind, so they encourage you to do it diligently. So, it’s scientific and humble. Yes, the original name of Buddha is Tathāgata, which means the one who has gone. Therefore, Buddha is the one who paved the way to Nirvana. You just have to follow that path. 

Now, regarding the question you just asked: if I’m there praying, but the person has already left, who will listen to my prayers? That's right; it needs to change. So, we refer to it as Tathāgata, meaning the one who has come.

Oh, it's so frustrating. I mean, it's not like the business is going well, right? But at that time, if someone believed in God and received some kind of revelation, or if they realized something through meditation, then they could teach others to achieve the same realization through meditation. Or they could say, I learned and realized this, so I'll preach it to you. You just need to listen and pray to me, and then you can all learn like this. It seems like it could have been one of those two options. But actually, there are three things being mentioned here. First, understand what I'm teaching; second, try practicing meditation; and third, have a conversation or pray. These three things are somewhat separate. You should learn, pray, and do various things directed towards me. However, Buddha never actually told anyone to pray.

There is no such thing. So, the prayer is omitted. Yes, yes, yes. So, the Buddha understands what I am saying. And he practices meditation. I always talk about these two things. Yes, but he does not talk about prayer. At that time, there was no religion where people would bow to the Buddha and wish for things. So, people did it, right? Yes, they did, but the Buddha saw that these friends, who didn’t know any better, were coming naïvely and doing that. He couldn't stop them, or rather, he didn't want to stop them. Instead, if there were friends who humbly had the attitude of praying, he would call them over to teach them. They would learn, right? Someone who comes to curse and throw stones wouldn’t learn. I think he would have accepted it to that extent. But what is important is that it should not become the main focus. Hmm, now that I think about it, it’s like being a teacher at a different academy. I explain what I have realized through my own studies.

I'll do it, so you all need to go and study on your own, right? Right. That's it. Offering up wealth and praying, asking for help to understand, is meaningless, right? So, to put it in modern terms, it's like a vocal trainer. I can explain the structure of the vocal cords to you, and you need to practice your vocalization. It has to sound like this. That's something I can't do for you. Instead, you need to practice, and then next time, I'll check if you've improved. That's how it works. However, going to a vocal trainer and bowing ten times in front of them won't improve your singing skills, right? Exactly. But later on, the church will change in that way. A typical example of that is becoming a Buddha. It's not yeo-geo, it's originally yeo-geo. But yeo-geo is disliked by people. What I want is... what is it? I want to...

구제하라, 온 사람은 그러니까 이제 어떻게 되냐면, '따다 가다'를 열라고 번역하면 그러면 틀리는 거예요. 이렇게 말씀하시면, 문법적으로 가능하긴 해요. 하지만 그렇게 가면 안 돼요. 왜냐하면 이런 겁니다. 저는 이런 예를 듣는데, '너 잘 만났다' 이걸 '나이스 투 미'로 번역하면 어떻게 돼요? 전혀 다른 얘기지. 아니, 저는 실제로 그런 질문을 많이 받아요. 저한테 와서 당신이 '너 잘 만났다'가 '나이스 투 미'가 아니라는 걸 증명해 봐, 이런 질문해요. 저한테 불교도들은 아니, 그게 증명이 돼요. 왜? 왜 그래요? '나이스 투 미'와 '너 잘 만났다'는 문법의 문제가 아니라 쓰는 맥락이 다른 거예요. 그렇지, 그런 겁니다. 그런데 이 사람들은 뭐냐면 '너 잘 만났다'를 '나이스 투 미'로 듣고 싶어요. 그러니까 '따다 갔다'가 아니라 '열라고' 듣고 싶다고요. 아, 그래.

So, vocal training itself is difficult, so it's just easier to place a picture of that teacher and bow to it, which is why I changed it. Many people agree with this, right? Yes, that's right. However, I don't think there was ever a reaction saying, Absolutely do not do that. The reason is that it can serve as a starting point. So, yes, but now it has become a very significant trend, or rather, it has almost become the main trend. We find it hard to understand this gap and it's not easy to acknowledge it. That's why, as you asked, What exactly is Buddhism? we have three elements: praying, practicing meditation, and studying. These three elements are important. So, there are complicated terms like the path of wisdom. What this means is that wisdom is learned through meditation and practice.

Buddhism trains together, saying things like decide on a pair. However, the idea of prayer is actually a later addition. So, when we pray, there are various forms of prayer, right? These days, what's popular? Isn't it writing out scriptures? Writing out the scriptures, like the great scriptures, if you write one copy, you'll accumulate merit and good things will happen. Such ideas were created later, and at that time, you might think, Ah, Buddhist texts need to be reproduced, and you can speculate that it spread in that way. So, there are many layers and mixed practices. But if you were to ask directly whether the Buddha did this, the answer would be that the Buddha did not talk about prayer. Originally, what the Buddha created was not a religion, but later generations, thinking he was so remarkable, took that as a motif to form a religion.

It's something that has been created. We should look at that. However, Buddha himself can be considered a religion. He possesses sufficient elements of one. Another point is that it becomes difficult to define what religion is. Religion is not merely about emulating a great person and continuously praying to them. Rather, the object of worship must have an absolute difference from humans. It involves serving or praying to something that is beyond human reach, something that cannot be achieved by humans. That is what religion is. Therefore, Buddhism is a religion. Buddha is someone who has already attained a state that is beyond human reach. Just think about it; we often hear people say, That great monk has probably entered Nirvana or He is someone who has attained enlightenment. However,

In any case, a Buddhist monk may say, I am Buddha, or express that they have attained enlightenment, but this is an indirect way of saying, I am Buddha. Why is that? It's because, as you mentioned, it is a subject of service. The tradition refers to Buddha as something that completely transcends the realm of humanity and reaches an absolute state. This is the tradition of Mahayana Buddhism. Similarly, that's why they do not dare to say, I am Buddha. Just by observing that, you can see that Buddhism aims for a transcendent state, as you just mentioned. 

In terms of enlightenment, yes, the meaning of Buddha is indeed that. Now, let me briefly explain a Korean perspective. If you look at the books written by monks, you will often see a brief description of the year of publication at the back.

I was born somewhere and after leaving home, in 1989, I attained enlightenment under a monk at Songgwangsa Temple. This means I have already achieved enlightenment, right? Yes, that's correct. So, is it the same as Buddha's enlightenment? The question I wanted to ask was whether the enlightenment I attained is the same as Buddha's or if it exists on a different level. It must be different, right? Yes, it is different. You need to understand that. That's what makes it difficult. Buddha taught us a certain way, so why is it different? It's not that I followed Buddha's teachings; rather, I combined elements created in Mahayana Buddhism with those developed in China, which led to the differences. To put it another way, it's like ordering jjajangmyeon instead of curry at an Indian restaurant. The enlightenment I attained... Let me explain this. Is the method different? It makes you wonder if this even makes sense, right? So, it's very...

To put it briefly, this is how it goes: There is Buddha at the absolute level, and everyone talks about it and works hard. How many times do I have to go through reincarnation to reach that point? It's frustrating, right? It's not difficult, but you can't see ahead. Would you want to do it? Honestly, especially in China, when you order food, it should come out in 5 to 10 minutes, but you end up waiting for 10 hours. Is that really a restaurant? So, it's about changing the framework. What I'm saying is, it's not about working hard to become Buddha; rather, the framework that is created later is, You are already Buddha. This is how it starts. If we say that Buddha is the peak of the mountain, the existing teachings were about climbing up the mountain, but now it changes to going downhill. It's easier. You are already Buddha, so what you need to do is not to struggle to go up, but to walk down.

Why is it that people create theories that say everything is already fine? It's because people are feeling so frustrated, especially in India, where life is really difficult. The hardships they face are quite similar. In Christianity, as far as I know, there are many commandments to follow, including serving God and the Ten Commandments. However, later when Jesus comes, if you just believe in Him and accept Him as your Savior, then you are saved. So, if I say that I usually keep the Ten Commandments but I have some doubts about Jesus, it’s not that I don’t believe; it’s just a distinction. Then it becomes easier, and it actually simplifies things a lot. Is this principle also applied in Buddhism? Yes, that's exactly what the concept of enlightenment is about.

So, it is said that you also have the seed to become a Buddha within you, just as a ginkgo tree is contained within a ginkgo nut. Everyone has the seed to become a Buddha; in fact, if one only desires it, one can simply become a ginkgo tree. I already have Buddha inside me; there are no exceptions. As this flow strengthens, it raises the question of whether dogs also possess Buddha-nature. You may have heard this question before: Do dogs have Buddha-nature? The answer cannot be simply yes or no. If I have Buddha-nature within me, I already possess the potential to become a Buddha. All I need to do is provide the right water and temperature, and then it will naturally manifest. The change occurs within me. After that, the game changes. So, what's very different here is that the scriptures explain it this way: A five-year-old named Ipro became lost. However, Ipro...

You were originally the son of an aristocratic family, but you grew up in a butcher's house. That can happen. So, you only learned how to catch chickens, cows, and pigs. However, at the age of 20, you were discovered. Ah, my only son was here, they said, and then a nobleman brought you in. You have a mole on your ear, right? And you look similar in various ways. They brought you in 100%, but the important thing is that you had never worn shoes before. You were just at the butcher's, and all you did was catch chickens and pigs. So, my question is this: You came to an aristocratic house at the age of 20, but are you really 2% aristocratic? Ah, the answer is that you are aristocratic. The reason is that whether you are aristocratic or not is determined by blood. Since you have aristocratic blood, you are indeed aristocratic. However, the important thing is that becoming a 2% aristocrat can happen in just one or two seconds. What does that mean?

It's a story. Once you confirm it, that's it. Oh, right, my son, that's correct. Once it's confirmed, you are a noble. Got it? But the problem is that your behavior as a noble must be evident, right? Yes, then you have to practice it. You need to train for 10 or 15 years, right? That is what we call donation points. You realize it at once, but the practice is gradual. Do you understand? So, what is that realization? It's not that you suddenly become complete; to be precise, it means that you have registered it. It signifies that I have realized the Buddha nature within me. So, at the moment you confirm that you are 2% noble, you indeed are, regardless of your behavior. However, once that moment of confirmation occurs, in China, it is referred to as the beginning of enlightenment.

So, in 1990, I attained enlightenment under a certain monk at a certain temple. It’s not that I just got attached to it; it was officially registered. After that, I had to continue practicing, so I have been diligently working as a monk until now. Now, let me ask you this: enlightenment is not just about achieving it; it’s about the understanding that it can be achieved. So, if we take this theory, which was created in that context, and present it to the Buddha in India, what would he say? Hey, why did you create this on your own? What is this? Right? It’s almost like a slap on the back of the head. Through the teachings, we gain understanding, and that leads to enlightenment. It starts with the teachings and then moves to the understanding. As times change, I’ve been saying that Buddhism has diversified. When I explain this, many people wonder why what they believed in...

Some people are getting angry because of the arguments. That's the context. But, as I mentioned, I can't see where the mountain peak is at all. I have never seen anyone coming down either. I don't know how far I need to go. If you ask me, compared to that, where you are is the mountain peak. Really? Yes, you are at an altitude of 4,500 meters. So, you have to walk down, but to do it without twisting your ankle, you need to practice well. It's much more dangerous when coming down from the mountain. Let's go up a little; just a bit more effort, and slowly follow me, then you can get down. If I explain it this way, the conversation will be different, right? Oh, I see. That's the essence of Mahayana Buddhism. Now, it's clear that both of you have a basic lack of understanding of India. I am now with our professor.

Since we've spent a lot of time together, I understand things right away. I also understood immediately. So, for these two and for everyone watching, we have prepared a special project. Yes, Wisdom College. It's about realization, right? That's right. Season 2 is about to start soon, and many experts will come, including Professor Kang Seong-hyun. Our Professor Kang will teach the Hindu scripture, the Upanishads, which is a must-read, right? Have you read it, Mr. Kim? I couldn't get that far. Our professor will explain it in detail here at Wisdom College. Do you know what the biggest hit book in our country was last year? It was Showa Hwa. Yes, yes, our publishing house has awakened, right? The book by Nawa.

I read the book really diligently and even slept with it by my bedside. Oh, the Upanishads. So, it’s either a really good book or a really boring one, one of the two. We like it; it’s good to participate, too. So, what is this Upanishad? It can be said to be the culmination of the religious traditions that existed before Buddha, continuing even into the time when Buddha lived. The Upanishads, yes, yes, yes, that’s it. Now, the term itself means secret. The Upanishads may seem difficult to approach, but once you do, there are really many interesting stories in there. It’s not just a hard scripture. Almost all the roots of the Indian tradition that we know are within it, and it provides an understanding of India. Also, Buddhism actually takes elements from there, reconstructs them in the way of Buddha, and adds a bit more to create a new religion.

I think we should apply for this. This is the point college season 2, and I hope everyone applies together. I encourage you to take an interesting lecture on the Upanishads with our Professor Kang So-young. Additionally, we will have stories about Buddhism with Professor Kang So-young. If there’s more to share, we will have Professor Kang Sung-hyun next time to hear more interesting stories. Thank you very much, Professor, and I look forward to seeing you next time. Thank you.

붓다는 우리에게 기도하라고 한적이 없다 f.강성용 서울대학교 남아시아센터장 [더 릴리전]

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