In human history; currently we inhabit “ The Mega Age of Science”. Scientist Albert Einstein, is popularly awarded the encomium, genius of geniuses”. Public opinion endowed upon him, the tide “The Person of die Twentieth Century”.
But, he failed in his effort to discover a Unified Theory applicable to die totality of die Universe.
By transcendental contemplation, the Supremely Enlightened Buddha realized a formula, that is valid for all time, for all phenomena and for all places.
In his inaugural Discourse titled die” Sermon on the Turning of die Wheel “, The Supremely Enlightened Buddha set down a formula valid for die total Universe. In his Supreme Wisdom The
Buddha declared diat all phenoniena bear three Characteristics. They are Anitta (Impermanence),Dukka (Suffering-Disharmony) and Anatta (Soul-lessness). There is no phenomenon whatsoever, in the whole of the Universe, that does not come within this all-embracing formula.
Besides, unlike many other scientific theories, this formula will never lose its validity these truths will remain unchanged until die end of time.
The Buddha’s unified theory of the whole Universe is sufficient by itself to characterize him as die greatest scientist who ever lived. The total Dispensation of the Supremely Enlightened Buddha is a vast scientific treatise.
We could, for instance, consider the Four Noble Truths he expounded. The Four Noble Truths declared by the Buddha form the unerring diagnosis of the human condition. These Noble Truths apply to the human situation irrespective of time and place because they are eternally valid.
The unique characteristic of Buddhism is to be found in this doctrine of the Four NobleTruths. The Four Noble Truths are:
1) Dukkha — The Noble Truth of Suffering;
2) The Noble Truth of the Origin of Suffering;
3) The Noble Truth of the Cessation of Suffering and
4) The Noble Truth of the Path to be followed towards the Cessation of Suffering.
(The Pall terms for these are Dukkha Ariya Sacca, Dukkha Samudaya Ariva Sacca, Dukkha
Nirodha Ariya Sacca and Dukkha Nirodha Gamini Patipada Ariya Sacca. These were described as Noble — Ariya- because they are unassailable.)
The Buddha taught that human existence is the result of a chain of cause-and-effect. Here too, he is unique as a philosophic scientist.
The Buddha’s declaration of causal-interdependence explains the absolute truth of the process of existence. In terms of this teaching (Paticca Samuppada) a cause brings about a result and when a given cause is absent, a given result does not occur.
The whole gamut of existence and its cessation are all explained in this universal scientific formula Paticca Samuppada — dependent origination. As a scientist, the Buddha’s perceptions were so absolute that he was able to explain them in seemingly simple terms. What he viewed so clearI3 he could communicate with equal lucidity as a scientist, he was not limited to theory alone. He had a transcendental pragmatic aspect to his scientific formulations. He would characterize, in universal terms, the nature of human existence.
As an absolute pragmatist he would indicate the path of liberation out of this morass.
He was not only an objective scientist. He was a Supreme Being of compassion and loving kindness.
The greatest worldly scientist of mankind Albert Einstein had ultimately’ to accept his responsibility for the unprecedented lethal weapons that unleashed massive devastation of lives and property. With stark regret Albert Einstein wrote: “We scientist, tragic destination has been to help in making method of annihilation more gruesome and more effective, must consider it our solemn and transcendent dutyto do all in power in preventing those weapons from being used. “
This offers us an unparalleled opportunity to see the total contrast of the Buddha’s science. The “Soul” of the Buddha’s science is love, peace and serenity.
The Buddha’s science never feeds the fire of war. On the other hand it quells and quenches carnage and conflagration. “Asoka the Cruel”, massacred countless innocents in Kalinga.
with the sole aim of extending his Empire. The Buddha’s all-pervading science of Peace, interpreted by the novice monk Nigrociha, converted him into history’s only Emperor of Love and Righteousness
(Dharma Asoka).
The scientific theories of worldly geniuses like Einstein, can be used both for good and bad — for healing and massive destruction. Altough they later repented the misuse of their science, this evil is implicit in it. In the Science of the Buddha, there is no such contradiction. It is meant only for wholesome human use of peace, harmony and absolute liberation. His science is for the good of the man, for the well-being of the many.
It just cannot be converted to an evil purpose. This way too, the Buddha is the greatest scientist who ever lived.
In the whole history of science, it is the Supremely Enlightened Buddha, who has given the universally valid formula to establish the process of acquiring knowledge. This has been provided in simple and lucid terms in his Dhamma Chakka Pavattana Sutta (Discourse on the Turning of the Wheel).
In this Discourse, he reiterates a formula to drive home the process through which “knowledge” is firmly acquired. The formula consists of five simple steps:
(About hitherto unknown phenomena)
1) Chaklcum udapadi (the Eye arose)
2) Gnanam udapadi (Discerning arose)
3) Panna udapadi (Wisdom arose)
4) Villa udapadi (Scientific Analysis arose)
5) Aloko udapadi (Complete Awareness — Light arose)
Let us look somewhat keenly at this four-fold process of acquiring knowledge in terms of
the Buddhist science.
1) Initially the eye arises. You perceive a phenomenon. Something comes to your attention.
2) In the second stage von recognize it. You discern it. Probably you give it a name.
3) Next you become wise about it, as you become more and more familiar with it.
4) Then comes analysis. You view it scientifically — comparing and contrasting it.
5) Finally, full awareness dawns — Light arises.
This is the Enlightened Analysis of the process of the arising of knowledge. In modern Science, it is axiomatic that any theory should be testable to prove its validitv In a simple phrase, the Buddha invited all to test his theories. He said: “Ehi Passiko” (Come and See for yourself).
A discipline associated with science is the adoption of “the Scientific Attitude” — or the utilization of the “Scientific method”. Simply put, this implies the adoption of a critical attitude to minimize bias, As a writer puts it, “While Performing experiments scientists may have a preference for one outcome more another and it is important to ensure that this tendency does not bias their interpretation.”
The Buddha’s sermon to the Kalamas of the Kingdom of Kosala, in ancient India, reads
like an early declaration of the scientific attitude of mind. In his advice to the Kalamas, 2600 ‘-years ago, the Buddha took note of the doubts and misgivings of the Kalamas about conflicting views expressed by different religious leaders.
It is nothing but a miracle that it was possible for the Supremely Enlightened Buddha to categorize the biases, that mar objectivity with that kind of wisdom 2600 years ago.
The scientific strength of the Buddha’s attitude is borne out vividly, by the findings of nuclear physics. The Buddha’s definition of Nibbana is quite in line with the discovery made about the nature and function of ultimate matter. Explaining the concept of Nibbana to Vaccagotta, the Buddha had this to say:” The Pure One, who has been rekasedfrom the five aggregates is deep, immeasurable like the ocean. Th say that be is reborn would not fit the case to say that he is not reborn would not fit the case, to say that he is neither reborn nor not reborn would not fit the case either.”
The renowned nuclear physicist Dr. Robert Oppenheimer explains the nature of ultimate matter in these terms: “If we ask for instance whether the position of the electrcrn remains the same, we must say
If we ask whether the eledroni’position changes at a time, we must say ‘no’; El we ask whether it is at rest, we must say El we ask whether it is in motion ne must say ‘no’ “. The Buddha has given such answers when interrogated as to the condition of man’s self after death. But they are not familiar answers for the tradition of the 1 7’’ and 1st Century science. Dr. Oppenheimer’s admiration of the Buddha’s teachings is an eloquent eulogy paid to the uniqueness of the Buddha’s Scientific Achievement.
Twenty five centuries ago the Buddha defined the nature of ultimate reality in a manner that was too advanced for the 1 8th Century.
The Greatest worldly scientist of human history Albert Einstein, had this to say about Buddhism: “Whatever may be the future discoveries of science, Buddha’s findings will be authoritatively upheld by those.” This way, the moderns have in Buddhism a thought-system that will be progressively reaffirmed by the new discoveries of modern science. All this goes to prove that the Supremely
Enlightened Buddha is the greatest scientist of mankind, with an unparalleled compassion, kindness and a tolerance towards everyone.
