Integration of Scientific Theory and Dharma
(Extracted from the Book entitled ‘Flowers on the Waves of Wisdom’)
By Suo Da Ji (Khenpo) - 索达吉 (堪布)
Translated by Adrian Chan-Wyles PhD
People who live in the world, and comprise humanity, give rise to many different ideas, viewpoints, and opinions. Ideas differ because objective conditions differ, but regardless of this difference, viewpoints should be both logical and reasonable. Once the preferred idea of ‘reason’ is established, a new problem emerges – how should the standard of‘reason’ be measured? Today, the Buddhist community and the scientific community share a common fault. There is often a mutual condemnation whereby one slanders the other in a shameful manner. Certain scientists believe that Buddhist theory and practice is remote from everyday reality, whilst some Buddhists believe that the methodology of science splits the world into the dualism of the subject-object dichotomy…. My view is that if one adopts a position of impartiality and fairness, all these apparent oppositions can be reconciled.
Mr Wu Jin (吴金) worked as a scientist, and later in life converted to Buddhism. I believe that his comparative study of science, and the Buddha-Dharma, will be of help to many people.
I was born in the city of Chengdu (Sichuan province), into a family of intellectuals. My parents are both Communists. My mother is a doctor, whilst my father is a senior engineer. I, along with many others, from primary school to university, accepted without question the conventional education that emphasised the materialist interpretation of the world. For us, this thinking is deep rooted, but around a decade ago, whilst I was in the third year of university, I took the significant step of converting to Buddhism.
I am of the opinion that everything exists within a quantitative and qualitative process. I learned about the Marxist theory of materialism (唯物论– Wei Wu Lun) at secondary school, and became aware of the causal laws of logic, which I observed working my way through life over several years. This is how I came to understand logic and reason, and how to discern thetruth. When I was young, I remember my fellow students (who came from a broad geographical area) continuously chattering in a pointless manner, about attaining wealth and being famous. I, on the other hand, tried very hard to learn something useful. When I was a child, I listened to my parents tell me about Watt (时常 – Wa Te) and his invention of the steam engine, which developed out of the observation of boiling-water. Since that early age I have always had a curiosity for life, and an appreciation for the mysteries of the universe. When I was in junior high-school, I had a vague idea that humanity inhabited a small universe. Today, of course, we know that the universe is infinitely huge. In fact, it is now thought that there may be other universes outside of the one we inhabit. This reminds me of the Buddhist teachings found in the Hua Yan (华严), or Avatamsaka Sutra, which explains the cosmos in a similar manner. At that time, I studied the origins of biological life, and found it a very interesting subject. I studied the ancient generations, reading about their lives from details recorded in books and stories. There is still a great mystery surrounding this subject. I was puzzled - why was there such a great mystery – and why was humanity not interested in it, and more interested in the significance of boiling water? I also remember that when I was chatting with others, I would love to continuously quote the following saying:
‘Form does not differ from emptiness, emptiness does not differ from form; form is emptiness, emptiness is form.’
At the time I did not comprehend the profound meaning of this statement, but just assumed that ‘form’ was represented by a beautiful girl, and that ‘emptiness’ meant ‘nothing’. When I look at this statement today, of course, I now realise that it contains a profound truth. Whilst at school, my knowledge of Buddhism was very limited. I acquired what little I knew from the television and radio, and learnt one or two famous sayings such as ‘Form does not differ from emptiness’, and ‘One should not live without cultivating the mind’, which are famous. My shallow view of Buddhism was that it catered to outer appearances only and lacked depth– and I believed that ‘as life is full of suffering in an uncaring world, the mouth speaks of compassion, but the behaviour is callous and unfeeling’. This view was compounded by the 1963 movie entitled ‘Serfs’ (农奴 – Nong Nu), which depicts the terrible conditions the agricultural slaves lived under in feudal Tibet. All the way through the film there was what seemed to be a sinister Buddha image looking on indifferently at the suffering of the people. The elders believed that Buddhism was backward and of no use in developing society and building the nation. This attitude was passed on to us, the younger generation. However, when I really thought deeply about this matter, I realised that the influence of Buddhism upon Chinese culture has been both immense and great!
Since childhood I have been very interested in the practice of qigong (气功). However, it is curious to note that the principles formulated by the ancients, are not always understandable when interpreted through modern scientific analysis. In my 3rd year of university, the practice of qigong was very popular amongst the people. However, this practice was considered (in numerous writings) to be superstitious nonsense premised upon the imagined existence of ‘ghosts and spirits’ (鬼神 – Gui Shen). This powerful criticism encouraged me to think more deeply upon the often controversial issue of the validity of ancient Chinese culture. This process (either knowingly, or unknowingly), influenced me in my decision to eventually take refuge in the Buddha, the Dharma, and the Sangha. I was already practicing qigong when I heard of the Tibetan Buddhist (tantric) practice known as ‘Rainbow Light Body’ (虹光身 – Hong Guang Shen). Although I had never come across this teaching before, and had only learned a little about its premise, nevertheless, it seemed familiar to my mind, and I experienced a great yearning to practice its method. However, before I could learn the secrets of this method, I had to find a guru (上师 – Shang Shi) who would be willing to teach me, and through whom I could take the triple refuge, etc. In this way, and motivated by a profound longing to realise the ‘Rainbow Body’, I was prompted (on the 8thday of the 4th lunar month of that year), to visit the Zhao Jue Temple (昭觉寺– Zhao Jue Si), situated in Chengdu. I was both curious and apprehensive. I attended a grand refuge-taking ceremony presided over by the Buddhist master known as Qing Ding Guru (清定上师 – Qing Ding Shang Shi) [1902-1997]. This is how I became a lay Buddhist, and followed the example of many people from Chinese history such as Bai Ju Yi (白居易), and Su Dong Po (苏东坡) – were they not lay followers of Buddhism? When viewed in this way, why should modern people not be open to the idea? I had suffered from an anxious mind for many years prior to taking refuge - my mind would not settle. Taking refuge changed this situation for me, as the habit of anxiety in my mind was broken. This led me to develop an open mind and objectively study the theory of Buddhist teachings. Looking back at that time, I find that my mind is deeply thankful for this experience. Later, whilst assessing Buddhism through the use of scientific methods and world view, I examined the Dharma-teachings in depth, and discovered that before me was a great treasure. Although my understanding of modern science is limited and evolves around the field of Engineering and Technology, I think that the Humanities and Science will find their highest point of development through the teachings of the Dharma. It is my sincerest wish that Maitreya Buddha (弥勒佛– Mi Le Fu) manifests in the world through the development of advanced science.
Taking refuge should not be an act of blind faith or unquestioning obedience, even though at that time I did not really understand the teaching of the Dharma properly. I thought that everyone should just be responsible for themselves and their family, but I did begin to seriously study the Buddhist sutras. It was through this preparation that I was able to uproot the blind belief in ‘feudal superstition’ (封建迷信 – Feng Jian Mi Xin). The Buddhist text that I first studied in depth was the Heart Sutra (心经 – Xin Jing), which represents the essence of the entire Buddhist canon. This sutra thoroughly represents the Buddhist world view through the famous saying:
‘Form does not differ from emptiness, emptiness does not differ from form; form is emptiness, emptiness is form.’
This means that ‘form’ (色– Se) refers to all things in the universe which includes the thinking conscious mind and beyond, that is everything that exists; whilst ‘emptiness’ (空 – Kong) is the essential quality of all that exists. This should not be mistaken for ‘nothingness’ (没有– Mei You). In the language of modern science, ‘emptiness’ may be defined as ‘energy’ (能 – Neng), with energy being the essence of ‘form’. This means that the physical world of apparent concrete form is an illusion – as all form is really energy. Through these words, I immediately understood that the Buddha’s teachings – which are over two thousand years old – explained in precise detail, the contemporary scientific law of the conservation of mass and energy, which was formulated by the great scientist Albert Einstein. However, it is a pity that modern science does not acknowledge that ‘energy’ is in fact the essence of the mind, and that as a consequence, mind, matter and energy represent a single (and unified) state of being. It is only the teachings of Buddhism that acknowledge that ‘emptiness’,or ‘energy’ is the essence of the mind, and the source of all things. In other words, the Buddhist interpretive concept of ‘emptiness’ is much more subtle than the scientific concept of‘energy’ as it is currently used. From the Buddhist perspective, both ‘materialism’ and ‘idealism’ are equally ‘empty’of any independent substantiality, and therefore can not be used as categories to explain reality to any great extent. This is why the Buddha-Dharma is neither ‘materialistic’ nor ‘idealistic’. Physical matter is ‘form’,whilst the conscious mind that thinks is ‘empty’. As form is empty, and emptiness is the essence of form, (that is the essence of all things including mind), it logically follows that the debate about whether ‘materialism’ or ‘idealism’ is the correct way to view the universe is premised upon a false assumption about reality, which is of no real consequence. After studying the Heart Sutra for a long time, I can not find any reason to refute its teachings. This is interesting as I started Buddhist practice to see if it was simply a superstitious teaching, but despite my best efforts I have not found any evidence of this. Indeed, over the years my practice has deepened and my mind has developed. I now understand that through the scientific law of the conservation of mass and energy, people invented the atomic bomb to kill others. Could it be that in the future yet another devastating murder weapon will be produced through the same scientific thinking? Buddhism, on the other hand, always guides people to cultivate the mind. This teaching really is premised entirely upon the cultivation of good intentions! I still study the Heart Sutra and can find no fault with it. In fact I am continuously captivated by its content.
For many years I have practiced the Buddhist teachings of self-cultivation, but at the same time I have had to walk the path of an average person living within society. After graduation from university, I started work, fell in love, got married, and continued to show filial respect towards my parents. Life as an ordinary person has to be lived. This truth has made me very happy. I have been able to practice Buddhism as an ordinary person, together with my wife. We have followed the Dharma together without interruption, supporting and inspiring one another as we have moved through life. In fact, I remember that in the year that I was married, after I took care of all the usual matters, I travelled to a quiet mountainous area of Chengdu, to attend a Dharma retreat. With all the usual stresses associated with work, I have found that I need to attend Dharma retreat about once year, where I work on developing loving kindness and compassion (in the mind) towards all sentient beings. Although over the years I have given up many things without hesitation, I have always been reluctant, and a little afraid, of giving up my Buddhist practice. One of these teachings is the visualisation of all beings as being my parents. This is a difficult practice that is difficult to talk about. We all have a great love toward our own parents, but how many can extend this feeling towards all sentient beings? It is the development of filial piety applied to a small group, and then extended to all sentient beings. In reality, Buddhism begins and ends with good and correct conduct. I practice Buddhism by applying this method to the world.
Today, we are living in an era where science is flourishing. I often feel that modern people blindly adhere to technological advancement, and arbitrarily deny the validity of the ancient culture. This is why such people view the Buddha-dharma as so much superstition, or merely a self-indulgent fetish. What is science, and how should science be defined? My personal opinion is that the scientific method is a precise attitude of mind, which through the constant, objective observation of phenomena, establishes reliable facts. I think this is a fair assessment. This is how the physical world should be studied, so that the laws of regulation (规律 – Gui Lu) can be discovered and used for the benefit of humanity. These laws can be used to positively change the world. This process can change human society for the better, and I think this is the ultimate purpose of science. In the past, human society was dominated by ignorance and all kinds of false superstitions, there was no objective thought, and science did not exist. This is why the Catholic Church in Rome, publically burnt at the stake, the Dominican Friar - Giordano Bruno (1548-1600) – because his rational and scientific discoveries ran counter to the theology of the Church. During the Qing (清) Dynasty, China experienced a similar backwardness, as the imperial rulers would not accept new ideas formulated by open minds. This attitude eventually led to the self-destruction of China. These examples demonstrate just how important a rationally open and impartial mind really is! If we look at the general attitude toward the Dharma, many people express purely arbitrary and reckless opinions. I have often heard people say:
“It has been scientifically proven that Buddhism is nothing but superstitious teachings.”
On this issue, I do not think that science has ‘proven’ anything of the sort. I think that people simply reject what they do not understand, and have no experience of. I also hear people talking about scientific achievements, who have no idea of the scientific method behind these achievements. In their view, science is automobiles, aircraft, computers, nuclear energy, and the exploration of space, whilst the wise ancients are viewed as achieving nothing. This attitude is both daring and reckless, as it views all religion as superstition, stating that when telescopes looked into space, they did not detect the presence of a god, or when aeroplanes fly above the clouds, there is no beautiful goddess, living in the ornate palaces of legend. Of course, the scientific process is the correct and advanced method suitable for the modern world. However, its attitude towards the ancients –and their achievements – is highly conservative and complacent. Furthermore, the achievement of the ancients are viewed as being of less value than modern scientific breakthroughs, and the Dharma a product of feudal superstition. During the era of Giordano Bruno, the Catholic Church exercised total power and thoroughly and ruthlessly suppressed all scientific thinking. The so-called ‘Holy Inquisition’ (教廷 – Jiao Ting) was tasked with rooting out any attempts to establish rational thought as an alternative to the ignorance of theology. In the eyes or ordinary people, science and religion are considered natural enemies. People forget that today’s scientific method was derived by the ancients, and it has its roots in the distant past of human development. The scientific method did not suddenly appear in the present age, but is the product an observable process of historical development. Today’s science evolved from the thinking of the ancients, and is inherently linked to them. I find the examples of the ancients quite moving, as they often went against the tide of opinions of the societies within which they lived. Their example exhibits the true spirit of scientific exploration! It must also be stressed that regardless of how progressive modern science has been, and continues to be, it can not explain the essence of life, or the unusual phenomena observed within ‘Qigong’ (气功) practice. How can we say that we understand ‘everything’ and jump to conclusions?
When we examine Buddhism, I think that it is important that it should be approached from the perspective of the objective, scientific method. It has been my experience that the ‘Diamond Sutra’ (金刚般若波罗蜜经 – Jin Gang Bo Re Bo Luo Mi Jing), or ‘Vajracchedikā Prajñāpāramitā Sūtra, is the most scientific Buddhist text in both its attitude and method. Scientists should approach the ‘Diamond Sutra’ with an open mind, and appreciate the fact that it is great in its profound directness! A study of classical Buddhism reveals that even in the old days, Buddhism never taught that beautiful goddesses lived in places in the sky. Certainly the ancient sages did not hold the view that these things were meant literally. If the Buddha’s method is understood as emanating from his noble character, it becomes difficult to accuse him of holding superstitious beliefs. The Buddhist tradition is premised upon the honesty of direct (and correct) perception. Ordinary people often read the sutras and assume that just because the Buddha does not explain how to build a computer, his system must be the product of ignorance, emphasising the worship of imagined gods. This is because they do not understand Buddhism, and only have a very basic understanding. Buddhism for them is kept at arms length. I do not think that such people are qualified to refer to the Buddha as a liar! During the Tang Dynasty, many monks made the dangerous journey to India – generation after generation - risking life and limb to acquire genuine knowledge of Buddhism. Were these men really suffering under a delusion? The monk named Jian Zhen (鉴真和尚 – Jian Zhen He Shang) thought nothing of travelling to Japan – did he deceive the Japanese people? This viewpoint is too one-sided, and does not allow for an objective assessment!
In my opinion, the teaching of the Buddha-Dharma has a definite power associated with it, and if this is understood, a firm conviction in its ability to solve every kind of problem is achieved. The Buddha said that when the heart is opened (in compassion) and the mind becomes still, all becomes harmonious and equal everywhere. Things can then be seen for what they are, and problems wisely solved. I do not possess the authority to say that the Buddha is wrong, as my mind is not yet fully stilled, or my heart fully opened – as I am still diligently training – but I have made considerable progress. On occasion I have been asked by my scientific colleagues that if I believe Buddhism to be true – then why don’t I design an experiment and prove it. The scientific method requires the reproduction of results – Buddhism advocates exactly the same requirement. If a person practicing meditation and moral discipline were to be monitored over a period of time, a definite improvement would be observed. This structured developmental process can be viewed throughout history with the examples set by the ancients, and in the modern day by those who practice regularly. Therefore the logic of the Buddha states that if a thousand people practice correctly, a thousand people improve, and if ten thousand people practice regularly, then ten thousand people will be cultivated. However, it is also true that many people lack the strength and discipline to practice diligently, and often fall from the correct path, particularly if they are told that Buddhism is nothing but ‘superstition’ (迷信 – Mi Xin). This is a pity, as individuals often miss the opportunity to prove the efficacy of Buddhism for themselves. The study of Buddhism through the use of scientific methods is very important. The scientific method requires that for specific results to be valid, they must be reproduced under laboratory conditions. This process requires a very high level of specific knowledge regarding the subject matter. The problem is that those people who live in rural areas, and who do not have access to modern education, are unlikely to understand that hydrogen + oxygen = water, as the ‘Way’ (道 - Dao) of reason does not yet exist. If advanced knowledge of modern science and the Dharma are lacking, then the scientific method can not be effectively utilised to prove the efficacy of Buddhism, even though the potential for such proving definitely does exist. Lack of knowledge is the problem. If an elderly person does not understand that hydrogen + oxygen = water, or the science behind why water boils, he will probably not understand that without the presence of ‘hydrogen’ or ‘oxygen’, water can not exist. An advanced knowledge of the Dharma is exactly the same as an advanced knowledge of the scientific method – both are required if Buddhism is to be successfully tested in a scientific manner. If this balance is achieved, then the truth of Buddhism will be scientifically proven with no disagreement.
For the scientific method to be successfully applied, the instruments for recording data must be accurate, and the conditions of the experiment must constant with no variation, as arbitrary variation equals ‘error’ in the data collecting process. In the case of Buddhism, it is not external phenomena that are being ‘measured’, but rather the internal phenomena related to experienced mind-states. Although it is true that it is difficult to objectively record mind-states, it is not impossible, and the potential for such an experiment remains both feasible and viable. If we are motivated to prove truth through science, then the conditions required for such an experiment will eventually be developed. Science is the exploration of truth, and everything in life must be subject to its logical verification. Which accomplished scientist would wilfully deviate from this rational approach? With the appropriate scientific conditions prevailing, then the reality of Buddhism can be proven. I suspect that eventually science will prove that the Buddha was right, and that there are six realms of reincarnation (六道轮回 – Liu Dao Lun Hui), but at the moment these realms can not be seen with the naked eye. If we can not understand the science of ‘boiling water’ (煮开水– Zhu Kai Shui), then how can we understand the six realms? Without the appropriate level of understanding, nothing of consequence can be derived as true. On the other hand, it is also a mistake to despise those who only know how to burn incense and worship the Buddha – this is simply another prejudice and constitutes the equivalent of holding a superstition! Scientists should use logic and not personal opinion to make reliable judgements, is this not true? Anyone can learn (if they are given the opportunity), and develop the appropriate levels of education. With the right attitude, the Dharma can be understood gradually as life unfolds and the right conditions prevail. The wisdom of the Dharma instructs ordinary people how to live correctly in all circumstances – circumstances that are common to all. Dharma practice will enable us to gain equanimity, openness, objectivity and impartiality in our ability to generate understanding. This is the development of a truly scientific attitude that has gravitas, and which is potentially unlimited in scope!
Buddhism exists in the world and is not disconnected from the everyday experiences of thoughts and feelings. The Dharma teachings are applicable everywhere and at all times, and allows for all creatures to live peacefully and productively together in mutual harmony. This being the case let us all collectively enjoy the philosophical ‘taste’ of Dharma in this very life! This sense of equality is known as:
“The benevolent (仁– ren) meeting the benevolent - and the wise sage (智者 – Zhi Zhe) meeting the wise sage.”
It is my view that Wu Jin’s (吴金) application of the scientific method should act as an example for those who wish to follow the scientific path, as his analysis is particularly thorough, clear and logical. My contribution in this field has been through the development of the ‘Buddhist Scientific Theory’ (佛教科学论– Fo Jiao Ke Xue Lun), which interested readers might want to research for themselves, as I have not described it to any great extent in this text.
The original Chinese source text can be accessed at the following link, and Copyright remains with the original author:
《智海浪花》以科学论佛法
Translation - ©opyright: Adrian Chan-Wyles (ShiDaDao) 2014.
Mr Wu Jin (吴金) worked as a scientist, and later in life converted to Buddhism. I believe that his comparative study of science, and the Buddha-Dharma, will be of help to many people.
I was born in the city of Chengdu (Sichuan province), into a family of intellectuals. My parents are both Communists. My mother is a doctor, whilst my father is a senior engineer. I, along with many others, from primary school to university, accepted without question the conventional education that emphasised the materialist interpretation of the world. For us, this thinking is deep rooted, but around a decade ago, whilst I was in the third year of university, I took the significant step of converting to Buddhism.
I am of the opinion that everything exists within a quantitative and qualitative process. I learned about the Marxist theory of materialism (唯物论– Wei Wu Lun) at secondary school, and became aware of the causal laws of logic, which I observed working my way through life over several years. This is how I came to understand logic and reason, and how to discern thetruth. When I was young, I remember my fellow students (who came from a broad geographical area) continuously chattering in a pointless manner, about attaining wealth and being famous. I, on the other hand, tried very hard to learn something useful. When I was a child, I listened to my parents tell me about Watt (时常 – Wa Te) and his invention of the steam engine, which developed out of the observation of boiling-water. Since that early age I have always had a curiosity for life, and an appreciation for the mysteries of the universe. When I was in junior high-school, I had a vague idea that humanity inhabited a small universe. Today, of course, we know that the universe is infinitely huge. In fact, it is now thought that there may be other universes outside of the one we inhabit. This reminds me of the Buddhist teachings found in the Hua Yan (华严), or Avatamsaka Sutra, which explains the cosmos in a similar manner. At that time, I studied the origins of biological life, and found it a very interesting subject. I studied the ancient generations, reading about their lives from details recorded in books and stories. There is still a great mystery surrounding this subject. I was puzzled - why was there such a great mystery – and why was humanity not interested in it, and more interested in the significance of boiling water? I also remember that when I was chatting with others, I would love to continuously quote the following saying:
‘Form does not differ from emptiness, emptiness does not differ from form; form is emptiness, emptiness is form.’
At the time I did not comprehend the profound meaning of this statement, but just assumed that ‘form’ was represented by a beautiful girl, and that ‘emptiness’ meant ‘nothing’. When I look at this statement today, of course, I now realise that it contains a profound truth. Whilst at school, my knowledge of Buddhism was very limited. I acquired what little I knew from the television and radio, and learnt one or two famous sayings such as ‘Form does not differ from emptiness’, and ‘One should not live without cultivating the mind’, which are famous. My shallow view of Buddhism was that it catered to outer appearances only and lacked depth– and I believed that ‘as life is full of suffering in an uncaring world, the mouth speaks of compassion, but the behaviour is callous and unfeeling’. This view was compounded by the 1963 movie entitled ‘Serfs’ (农奴 – Nong Nu), which depicts the terrible conditions the agricultural slaves lived under in feudal Tibet. All the way through the film there was what seemed to be a sinister Buddha image looking on indifferently at the suffering of the people. The elders believed that Buddhism was backward and of no use in developing society and building the nation. This attitude was passed on to us, the younger generation. However, when I really thought deeply about this matter, I realised that the influence of Buddhism upon Chinese culture has been both immense and great!
Since childhood I have been very interested in the practice of qigong (气功). However, it is curious to note that the principles formulated by the ancients, are not always understandable when interpreted through modern scientific analysis. In my 3rd year of university, the practice of qigong was very popular amongst the people. However, this practice was considered (in numerous writings) to be superstitious nonsense premised upon the imagined existence of ‘ghosts and spirits’ (鬼神 – Gui Shen). This powerful criticism encouraged me to think more deeply upon the often controversial issue of the validity of ancient Chinese culture. This process (either knowingly, or unknowingly), influenced me in my decision to eventually take refuge in the Buddha, the Dharma, and the Sangha. I was already practicing qigong when I heard of the Tibetan Buddhist (tantric) practice known as ‘Rainbow Light Body’ (虹光身 – Hong Guang Shen). Although I had never come across this teaching before, and had only learned a little about its premise, nevertheless, it seemed familiar to my mind, and I experienced a great yearning to practice its method. However, before I could learn the secrets of this method, I had to find a guru (上师 – Shang Shi) who would be willing to teach me, and through whom I could take the triple refuge, etc. In this way, and motivated by a profound longing to realise the ‘Rainbow Body’, I was prompted (on the 8thday of the 4th lunar month of that year), to visit the Zhao Jue Temple (昭觉寺– Zhao Jue Si), situated in Chengdu. I was both curious and apprehensive. I attended a grand refuge-taking ceremony presided over by the Buddhist master known as Qing Ding Guru (清定上师 – Qing Ding Shang Shi) [1902-1997]. This is how I became a lay Buddhist, and followed the example of many people from Chinese history such as Bai Ju Yi (白居易), and Su Dong Po (苏东坡) – were they not lay followers of Buddhism? When viewed in this way, why should modern people not be open to the idea? I had suffered from an anxious mind for many years prior to taking refuge - my mind would not settle. Taking refuge changed this situation for me, as the habit of anxiety in my mind was broken. This led me to develop an open mind and objectively study the theory of Buddhist teachings. Looking back at that time, I find that my mind is deeply thankful for this experience. Later, whilst assessing Buddhism through the use of scientific methods and world view, I examined the Dharma-teachings in depth, and discovered that before me was a great treasure. Although my understanding of modern science is limited and evolves around the field of Engineering and Technology, I think that the Humanities and Science will find their highest point of development through the teachings of the Dharma. It is my sincerest wish that Maitreya Buddha (弥勒佛– Mi Le Fu) manifests in the world through the development of advanced science.
Taking refuge should not be an act of blind faith or unquestioning obedience, even though at that time I did not really understand the teaching of the Dharma properly. I thought that everyone should just be responsible for themselves and their family, but I did begin to seriously study the Buddhist sutras. It was through this preparation that I was able to uproot the blind belief in ‘feudal superstition’ (封建迷信 – Feng Jian Mi Xin). The Buddhist text that I first studied in depth was the Heart Sutra (心经 – Xin Jing), which represents the essence of the entire Buddhist canon. This sutra thoroughly represents the Buddhist world view through the famous saying:
‘Form does not differ from emptiness, emptiness does not differ from form; form is emptiness, emptiness is form.’
This means that ‘form’ (色– Se) refers to all things in the universe which includes the thinking conscious mind and beyond, that is everything that exists; whilst ‘emptiness’ (空 – Kong) is the essential quality of all that exists. This should not be mistaken for ‘nothingness’ (没有– Mei You). In the language of modern science, ‘emptiness’ may be defined as ‘energy’ (能 – Neng), with energy being the essence of ‘form’. This means that the physical world of apparent concrete form is an illusion – as all form is really energy. Through these words, I immediately understood that the Buddha’s teachings – which are over two thousand years old – explained in precise detail, the contemporary scientific law of the conservation of mass and energy, which was formulated by the great scientist Albert Einstein. However, it is a pity that modern science does not acknowledge that ‘energy’ is in fact the essence of the mind, and that as a consequence, mind, matter and energy represent a single (and unified) state of being. It is only the teachings of Buddhism that acknowledge that ‘emptiness’,or ‘energy’ is the essence of the mind, and the source of all things. In other words, the Buddhist interpretive concept of ‘emptiness’ is much more subtle than the scientific concept of‘energy’ as it is currently used. From the Buddhist perspective, both ‘materialism’ and ‘idealism’ are equally ‘empty’of any independent substantiality, and therefore can not be used as categories to explain reality to any great extent. This is why the Buddha-Dharma is neither ‘materialistic’ nor ‘idealistic’. Physical matter is ‘form’,whilst the conscious mind that thinks is ‘empty’. As form is empty, and emptiness is the essence of form, (that is the essence of all things including mind), it logically follows that the debate about whether ‘materialism’ or ‘idealism’ is the correct way to view the universe is premised upon a false assumption about reality, which is of no real consequence. After studying the Heart Sutra for a long time, I can not find any reason to refute its teachings. This is interesting as I started Buddhist practice to see if it was simply a superstitious teaching, but despite my best efforts I have not found any evidence of this. Indeed, over the years my practice has deepened and my mind has developed. I now understand that through the scientific law of the conservation of mass and energy, people invented the atomic bomb to kill others. Could it be that in the future yet another devastating murder weapon will be produced through the same scientific thinking? Buddhism, on the other hand, always guides people to cultivate the mind. This teaching really is premised entirely upon the cultivation of good intentions! I still study the Heart Sutra and can find no fault with it. In fact I am continuously captivated by its content.
For many years I have practiced the Buddhist teachings of self-cultivation, but at the same time I have had to walk the path of an average person living within society. After graduation from university, I started work, fell in love, got married, and continued to show filial respect towards my parents. Life as an ordinary person has to be lived. This truth has made me very happy. I have been able to practice Buddhism as an ordinary person, together with my wife. We have followed the Dharma together without interruption, supporting and inspiring one another as we have moved through life. In fact, I remember that in the year that I was married, after I took care of all the usual matters, I travelled to a quiet mountainous area of Chengdu, to attend a Dharma retreat. With all the usual stresses associated with work, I have found that I need to attend Dharma retreat about once year, where I work on developing loving kindness and compassion (in the mind) towards all sentient beings. Although over the years I have given up many things without hesitation, I have always been reluctant, and a little afraid, of giving up my Buddhist practice. One of these teachings is the visualisation of all beings as being my parents. This is a difficult practice that is difficult to talk about. We all have a great love toward our own parents, but how many can extend this feeling towards all sentient beings? It is the development of filial piety applied to a small group, and then extended to all sentient beings. In reality, Buddhism begins and ends with good and correct conduct. I practice Buddhism by applying this method to the world.
Today, we are living in an era where science is flourishing. I often feel that modern people blindly adhere to technological advancement, and arbitrarily deny the validity of the ancient culture. This is why such people view the Buddha-dharma as so much superstition, or merely a self-indulgent fetish. What is science, and how should science be defined? My personal opinion is that the scientific method is a precise attitude of mind, which through the constant, objective observation of phenomena, establishes reliable facts. I think this is a fair assessment. This is how the physical world should be studied, so that the laws of regulation (规律 – Gui Lu) can be discovered and used for the benefit of humanity. These laws can be used to positively change the world. This process can change human society for the better, and I think this is the ultimate purpose of science. In the past, human society was dominated by ignorance and all kinds of false superstitions, there was no objective thought, and science did not exist. This is why the Catholic Church in Rome, publically burnt at the stake, the Dominican Friar - Giordano Bruno (1548-1600) – because his rational and scientific discoveries ran counter to the theology of the Church. During the Qing (清) Dynasty, China experienced a similar backwardness, as the imperial rulers would not accept new ideas formulated by open minds. This attitude eventually led to the self-destruction of China. These examples demonstrate just how important a rationally open and impartial mind really is! If we look at the general attitude toward the Dharma, many people express purely arbitrary and reckless opinions. I have often heard people say:
“It has been scientifically proven that Buddhism is nothing but superstitious teachings.”
On this issue, I do not think that science has ‘proven’ anything of the sort. I think that people simply reject what they do not understand, and have no experience of. I also hear people talking about scientific achievements, who have no idea of the scientific method behind these achievements. In their view, science is automobiles, aircraft, computers, nuclear energy, and the exploration of space, whilst the wise ancients are viewed as achieving nothing. This attitude is both daring and reckless, as it views all religion as superstition, stating that when telescopes looked into space, they did not detect the presence of a god, or when aeroplanes fly above the clouds, there is no beautiful goddess, living in the ornate palaces of legend. Of course, the scientific process is the correct and advanced method suitable for the modern world. However, its attitude towards the ancients –and their achievements – is highly conservative and complacent. Furthermore, the achievement of the ancients are viewed as being of less value than modern scientific breakthroughs, and the Dharma a product of feudal superstition. During the era of Giordano Bruno, the Catholic Church exercised total power and thoroughly and ruthlessly suppressed all scientific thinking. The so-called ‘Holy Inquisition’ (教廷 – Jiao Ting) was tasked with rooting out any attempts to establish rational thought as an alternative to the ignorance of theology. In the eyes or ordinary people, science and religion are considered natural enemies. People forget that today’s scientific method was derived by the ancients, and it has its roots in the distant past of human development. The scientific method did not suddenly appear in the present age, but is the product an observable process of historical development. Today’s science evolved from the thinking of the ancients, and is inherently linked to them. I find the examples of the ancients quite moving, as they often went against the tide of opinions of the societies within which they lived. Their example exhibits the true spirit of scientific exploration! It must also be stressed that regardless of how progressive modern science has been, and continues to be, it can not explain the essence of life, or the unusual phenomena observed within ‘Qigong’ (气功) practice. How can we say that we understand ‘everything’ and jump to conclusions?
When we examine Buddhism, I think that it is important that it should be approached from the perspective of the objective, scientific method. It has been my experience that the ‘Diamond Sutra’ (金刚般若波罗蜜经 – Jin Gang Bo Re Bo Luo Mi Jing), or ‘Vajracchedikā Prajñāpāramitā Sūtra, is the most scientific Buddhist text in both its attitude and method. Scientists should approach the ‘Diamond Sutra’ with an open mind, and appreciate the fact that it is great in its profound directness! A study of classical Buddhism reveals that even in the old days, Buddhism never taught that beautiful goddesses lived in places in the sky. Certainly the ancient sages did not hold the view that these things were meant literally. If the Buddha’s method is understood as emanating from his noble character, it becomes difficult to accuse him of holding superstitious beliefs. The Buddhist tradition is premised upon the honesty of direct (and correct) perception. Ordinary people often read the sutras and assume that just because the Buddha does not explain how to build a computer, his system must be the product of ignorance, emphasising the worship of imagined gods. This is because they do not understand Buddhism, and only have a very basic understanding. Buddhism for them is kept at arms length. I do not think that such people are qualified to refer to the Buddha as a liar! During the Tang Dynasty, many monks made the dangerous journey to India – generation after generation - risking life and limb to acquire genuine knowledge of Buddhism. Were these men really suffering under a delusion? The monk named Jian Zhen (鉴真和尚 – Jian Zhen He Shang) thought nothing of travelling to Japan – did he deceive the Japanese people? This viewpoint is too one-sided, and does not allow for an objective assessment!
In my opinion, the teaching of the Buddha-Dharma has a definite power associated with it, and if this is understood, a firm conviction in its ability to solve every kind of problem is achieved. The Buddha said that when the heart is opened (in compassion) and the mind becomes still, all becomes harmonious and equal everywhere. Things can then be seen for what they are, and problems wisely solved. I do not possess the authority to say that the Buddha is wrong, as my mind is not yet fully stilled, or my heart fully opened – as I am still diligently training – but I have made considerable progress. On occasion I have been asked by my scientific colleagues that if I believe Buddhism to be true – then why don’t I design an experiment and prove it. The scientific method requires the reproduction of results – Buddhism advocates exactly the same requirement. If a person practicing meditation and moral discipline were to be monitored over a period of time, a definite improvement would be observed. This structured developmental process can be viewed throughout history with the examples set by the ancients, and in the modern day by those who practice regularly. Therefore the logic of the Buddha states that if a thousand people practice correctly, a thousand people improve, and if ten thousand people practice regularly, then ten thousand people will be cultivated. However, it is also true that many people lack the strength and discipline to practice diligently, and often fall from the correct path, particularly if they are told that Buddhism is nothing but ‘superstition’ (迷信 – Mi Xin). This is a pity, as individuals often miss the opportunity to prove the efficacy of Buddhism for themselves. The study of Buddhism through the use of scientific methods is very important. The scientific method requires that for specific results to be valid, they must be reproduced under laboratory conditions. This process requires a very high level of specific knowledge regarding the subject matter. The problem is that those people who live in rural areas, and who do not have access to modern education, are unlikely to understand that hydrogen + oxygen = water, as the ‘Way’ (道 - Dao) of reason does not yet exist. If advanced knowledge of modern science and the Dharma are lacking, then the scientific method can not be effectively utilised to prove the efficacy of Buddhism, even though the potential for such proving definitely does exist. Lack of knowledge is the problem. If an elderly person does not understand that hydrogen + oxygen = water, or the science behind why water boils, he will probably not understand that without the presence of ‘hydrogen’ or ‘oxygen’, water can not exist. An advanced knowledge of the Dharma is exactly the same as an advanced knowledge of the scientific method – both are required if Buddhism is to be successfully tested in a scientific manner. If this balance is achieved, then the truth of Buddhism will be scientifically proven with no disagreement.
For the scientific method to be successfully applied, the instruments for recording data must be accurate, and the conditions of the experiment must constant with no variation, as arbitrary variation equals ‘error’ in the data collecting process. In the case of Buddhism, it is not external phenomena that are being ‘measured’, but rather the internal phenomena related to experienced mind-states. Although it is true that it is difficult to objectively record mind-states, it is not impossible, and the potential for such an experiment remains both feasible and viable. If we are motivated to prove truth through science, then the conditions required for such an experiment will eventually be developed. Science is the exploration of truth, and everything in life must be subject to its logical verification. Which accomplished scientist would wilfully deviate from this rational approach? With the appropriate scientific conditions prevailing, then the reality of Buddhism can be proven. I suspect that eventually science will prove that the Buddha was right, and that there are six realms of reincarnation (六道轮回 – Liu Dao Lun Hui), but at the moment these realms can not be seen with the naked eye. If we can not understand the science of ‘boiling water’ (煮开水– Zhu Kai Shui), then how can we understand the six realms? Without the appropriate level of understanding, nothing of consequence can be derived as true. On the other hand, it is also a mistake to despise those who only know how to burn incense and worship the Buddha – this is simply another prejudice and constitutes the equivalent of holding a superstition! Scientists should use logic and not personal opinion to make reliable judgements, is this not true? Anyone can learn (if they are given the opportunity), and develop the appropriate levels of education. With the right attitude, the Dharma can be understood gradually as life unfolds and the right conditions prevail. The wisdom of the Dharma instructs ordinary people how to live correctly in all circumstances – circumstances that are common to all. Dharma practice will enable us to gain equanimity, openness, objectivity and impartiality in our ability to generate understanding. This is the development of a truly scientific attitude that has gravitas, and which is potentially unlimited in scope!
Buddhism exists in the world and is not disconnected from the everyday experiences of thoughts and feelings. The Dharma teachings are applicable everywhere and at all times, and allows for all creatures to live peacefully and productively together in mutual harmony. This being the case let us all collectively enjoy the philosophical ‘taste’ of Dharma in this very life! This sense of equality is known as:
“The benevolent (仁– ren) meeting the benevolent - and the wise sage (智者 – Zhi Zhe) meeting the wise sage.”
It is my view that Wu Jin’s (吴金) application of the scientific method should act as an example for those who wish to follow the scientific path, as his analysis is particularly thorough, clear and logical. My contribution in this field has been through the development of the ‘Buddhist Scientific Theory’ (佛教科学论– Fo Jiao Ke Xue Lun), which interested readers might want to research for themselves, as I have not described it to any great extent in this text.
The original Chinese source text can be accessed at the following link, and Copyright remains with the original author:
《智海浪花》以科学论佛法
Translation - ©opyright: Adrian Chan-Wyles (ShiDaDao) 2014.