Amazing inter-relationship between Buddhism and science
-
Title: Two Buddhist Sutras Viewed from Science
Author: Prof. J. K. P. Ariyaratne
Publishers: Stamford Lake Publications
Price: Rs. 300 pp. 160
Reviewed by E. M. G. Edirisinghe
Colombo -- It is over 450 years since Western science with its originators such as Copernicus, Galileo and Issac Newton made its tremendous impact on man, and less than 100 years since modern science incorporating quantum mechanics based on Heisonburg's uncertainty principle began its course of guiding the destiny of human civilization on a path completely different from what it was in practice several centuries back.
However, what the Buddha preached over 2500 years back, is being progressively proved by the day on how His discourses on the whole existence of the world are all in conformity with the day to day discoveries in modern science. Nevertheless, the objective of science is mundane progress. It is in continuous search for ways and means of how to improve the social and living standard of man. So, it is not within its purview to go for super-mundane happiness, the ultimate goal of all sentient beings.
Discoveries and inventions in science have widened the area and scope of material comforts of man; also, it has opened itself to more and more research in this regard and on to ad infinitum.
It means man's unsatisfactoriness and non-contentment with what is achieved or received, which has besieged him since the dawn of civilization and continues to grow with greater intensity. On the other hand, Buddhism goes beyond the parameters of science into an area totally outside the purview of science to seek ultimate happiness beyond which there is nothing to achieve. The parallel between Buddhism and science ends with the stand on law of causation and Buddhism surpasses modern science in facing problems of achieving mental liberation.
Prof. Ariyaratne in his erudite work on interrelationship between Buddhism and science, chemical science in particular, has delved deep into two of Buddha's sermons the Dhamma Chakka Pavattana Sutta, His maiden sermon and the Anatta Lakkhana Sutta, to discover the parallels unparalleled in science and other religions. He finds the discernible parallels with uncanny precision and explains them, which He noticed during His studies of both chemical sciences and Buddhism, in the simplest possible langauge for the benefit of all layers of readers. In His own words He was amazed at the discovery of parallels which "penetrated my brain and exploded in my mind".
In a molecule of hydrogen, the three tendencies of attraction, repulsion and stabilization are completely eliminated when the molecules are separated by an infinite distance. The Buddha says in respect of the eternal truth about "arising of all", they arise due to the threefold desire consisting of the desire for sensual pleasures (kama thanha) the desire for existence (bhava thanha) and the desire for annihilation (vibhava thanha). The parallel to this discovery is the attraction, repulsion and stabilization of the molecules as mentioned above. And, this principle applies generally to each and every process in the universe. -
Another factor that shows similar relationship is found in the path which the Buddha laid down for permanent cessation of re-becoming. The sutta recommends that it is the middle path (majjima patipada) avoiding the extremes of self-indulgence and self-mortification (kama sukhallikhanu yoga and atta kilamathanuyoga) that one should tread. It is the same approach which the scientists follow in avoiding the high and low extremes in taking experimentally determined parameters into consideration
In the other sutta that came under his study, the Anatta Lakkhana Sutta (the sutta on insubstantiality), Prof. Ariyaratne finds how the Buddha used the logical argument method known as the reductio ad absurdum in explaining anatta (insubstantiality or soul-lessness). According to modern views, all objects are insubstantial and they are subject to incessant change. They have the characteristic feature of impermanence and insubstantiality. Prof. Ariyaratne makes it clear that we who are made up or entirety of atoms which are composed of fundamental particles should also necessarily have the characteristic of impermanence.
Science says that for a given phenomenon to occur there must be a specific cause or a specific combination of causes. Buddhism holds exactly the same view with regard to dukkha (suffering or unsatisfactoriness) which according to Buddhism is the consequence of unending re-becoming (punabbhava) which is loosely called rebirth by some writers. Finally, of all religions and philosophies in the world, only two, Prof. Ariyaratne says, maintains and concurs with the statement that man is devoid of a permanent essence (soul), one is Buddhism and the other is the world view of modern science.
Prof. Ariyaratne's work in this respect is a timely research study which could open the field of Buddhist studies and scientific studies for further research in search for compatibility of Buddhism with modern science. That leaves man from the position of a self-deceptive contradiction of belief in one thing in the place of worship and incompletely a different thing in the science laboratories. One who firmly believes in the concept of creation at the same cannot do research on evolution without causing prejudice to his conviction.
Truth is one and there cannot be two truths contradictory of each other. The Buddha has found the spiritual as well as the scientific nature of existence. In this regard Prof. Ariyaratne's thesis is enlightenment and enrichment of man and in his thirst for search and research. -
-
Originally posted by neutral_onliner:
bravo!!
Science says that for a given phenomenon to occur there must be a specific cause or a specific combination of causes. Buddhism holds exactly the same view with regard to dukkha (suffering or unsatisfactoriness) which according to Buddhism is the consequence of unending re-becoming (punabbhava) which is loosely called rebirth by some writers. Finally, of all religions and philosophies in the world, only two, Prof. Ariyaratne says, maintains and concurs with the statement that man is devoid of a permanent essence (soul), one is Buddhism and the other is the world view of modern science.
Prof. Ariyaratne's work in this respect is a timely research study which could open the field of Buddhist studies and scientific studies for further research in search for compatibility of Buddhism with modern science. That leaves man from the position of a self-deceptive contradiction of belief in one thing in the place of worship and incompletely a different thing in the science laboratories. One who firmly believes in the concept of creation at the same cannot do research on evolution without causing prejudice to his conviction.
Truth is one and there cannot be two truths contradictory of each other. The Buddha has found the spiritual as well as the scientific nature of existence. In this regard Prof. Ariyaratne's thesis is enlightenment and enrichment of man and in his thirst for search and research.
[/b]
/\ -
Amazing
As time passes... more and more discoveries shall be made and will show how closely related Buddhism is to modern science.
And in fact, Buddhism itself is a science - a science of mind/consciousness. No wonder it has no contradictions whatsoever to modern scientific discoveries at all. -
Although science is the preferred mode of knowing in this modern era, it has its limitation. It is not equipped to deal with morals, aesthetics, wonder and the "face to face touch" of our pristine awareness. Thus, even if science is capable of proving what Buddha taught, every 'proof' remains as a form of external knowledge. It lacks the 'direct touch' of our buddha nature and in my view, it is this 'touch' that is most important.
-
Featured news on Buddhist Channel: http://www.buddhistchannel.tv/index.php?id=29,2706,0,0,1,0
Buddha was the greatest scientist
by PP Wangchuk, Hindustan Times, May 12, 2006
New Delhi, India -- May 12, 2006 is Buddha Purnima and though the Guinness Book of World Records does not mention it, the hat-trick that Lord Buddha performed is yet to be rivaled.
It was on this day, in 563 BC, that the Buddha was born as Siddharth in the royal family of Kapilavastu. It was on this day that he attained enlightenment. Again, it was on this day that he left this world. When I say that this amazes me like nothing else, I may be accused of being biased be- cause I was born in an orthodox Buddhist family. And hence, for me, regarding the Buddha as the most heroic historic character came naturally.
Of course, there were many others who influenced me deeply, and they were not Buddhists. Mahatma Gandhi and Tagore are some of the Indians whom I regard as the greatest exponents of the BuddhaÂ’s dharma. What compels my admiration has been the BuddhaÂ’s stress on a scientific way of life. His dharma was to make religion a dynamic force and mechanism to steer life through, in a way that created compassion, forgiveness and creativity. His call to reason out your acts and not to believe his teachings until they were tested for their efficacy for your and othersÂ’ well being, is perhaps his greatest contribution to mankind.
He advocated scientific thinking and freedom of rational thought. If we fail to do that, or donÂ’t want to apply it, we are no better than less-endowed animals. Lack of scientific and rational thinking has led to all the ills that we suffer from.
Today, when our beautiful planet is torn apart because of religious dogmatism and extremism, the relevance of the BuddhaÂ’s teachings cannot be overestimated. They can bring peace among the warring nations and groups within nations.
But while science can only sugarcoat your outer self, Buddhism promotes you from within. Science evolves and changes when your data changes. The BuddhaÂ’s teachings remain infinitely relevant for the benefit of mankind. LetÂ’s salute the Indian prince-turned recluse who showed the world the means to peace. -
Was wondering how many pples may have been influenced by the current quantum scientific understanding of reality that lead them to an interest in Buddhism? Or the other way around from Buddhism to Scientific understanding of reality?
There is a growing number of people that believe these two approaches lead to the same understanding of reality. It would be great to discuss the impact these two approaches have to our current understand of reality.
Here's an interesting article on the subject:
http://www.vri.dhamma.org/research/95sem/sem9505g.html -
In a molecule of hydrogen, the three tendencies of attraction, repulsion and stabilization are completely eliminated when the molecules are separated by an infinite distance. The Buddha says in respect of the eternal truth about "arising of all", they arise due to the threefold desire consisting of the desire for sensual pleasures (kama thanha) the desire for existence (bhava thanha) and the desire for annihilation (vibhava thanha). The parallel to this discovery is the attraction, repulsion and stabilization of the molecules as mentioned above.
How anybody can associate sex (desire for sensual pleasures) with properties of a (molecule of hydrogen) is totally beyond me.
We can also say that Santa Claus story is scientific because he was using the quantum theory principle to deliver in one night all the toys to all the children in the world on Christmas eve.
OMG the Santa Claus story is scientific!
I advise you not to push this too far or all the people you attract to Buddhism are a bunch or weak minded people most unsuitable for the higher objectives of Buddhist practice. It will also turn off many who know science.
-
Originally posted by casino_king:
this discovery is the attraction, repulsion and stabilization of the molecules as mentioned above. And, this principle applies generally to each and every process in the universe.
In a [b]molecule of hydrogen, the three tendencies of attraction, repulsion and stabilization are completely eliminated when the molecules are separated by an infinite distance. The Buddha says in respect of the eternal truth about "arising of all", they arise due to the threefold desire consisting of the desire for sensual pleasures (kama thanha) the desire for existence (bhava thanha) and the desire for annihilation (vibhava thanha). The parallel to this discovery is the attraction, repulsion and stabilization of the molecules as mentioned above.
How anybody can associate sex (desire for sensual pleasures) with properties of a (molecule of hydrogen) is totally beyond me.
We can also say that Santa Claus story is scientific because he was using the quantum theory principle to deliver in one night all the toys to all the children in the world on Christmas eve.
OMG the Santa Claus story is scientific!
I advise you not to push this too far or all the people you attract to Buddhism are a bunch or weak minded people most unsuitable for the higher objectives of Buddhist practice. It will also turn off many who know science.[/b]
Well, Buddhism relies on observation/insight to obtain wisdom. It is not about accepting a "fact" because it is written or because someone with great authority reported it. It is also not about reason. That is, it is not good enough to simply rationalize how a thing could be true. When one directly experience a thing - only then does that person know it to be true.
There are three "levels" or "types" of wisdom: suttamaya panna (wisdom gained from others), cintamaya panna (wisdom gained through reason/contemplation), and bhavanamaya panna (wisdom gained through direct experience). However, only bhavanamaya panna is considered to be truth.
Conventional science is not pure because it relies on a number of fallible means. I may base my research on another person's research, who based his on another's, and so on. Things I am assuming to be "fact" are taken on the authority of others. I do not know them to be true. I trust that they are, but I have not directly experienced them, so I do not know.
Buddhism, I consider "pure science" because it still relies on observations to formulate conclusions, but it does not rely on external sources. I can read about a thing, or hear about it. If it seems plausible, I can think about it for a while and see if it holds up to reasonable scrutiny. At this point, it may seem to be true, but Buddhism requires an important step - I must test that thing against reality. I must directly experience it for myself. Then I will know it to be true.
All of the suttas, dhamma talks, discussion, etc. are all useful for giving practitioners ideas for where to look for answers, but Buddhism is supremely about finding those answers out for oneself. One can have every sutta memorized word for word. However, if one has not directly experienced the wisdom the suttas point to, one knows nothing.