Scientific attitude in Buddhism

Edwin ARIYADASA

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 over 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.

The Supremely Enlightened Buddha declared to them: "Yes Kalamas, it is proper that you have doubts, that you have perplexity, for a doubt has arisen in a matter which is doubtful. Now, look, you Kalamas do not be led by reports, or tradition, or hearsay. Be not led by the authority of religious texts nor by mere logic of inference, nor by considering appearance not by the delight in spectaculative opinions, nor by seeming possibilities, nor by the idea: "this is our teacher." But, O Kalamas, when you know for yourselves that certain things are unwholesome, (Akusala) and wrong and bad, then give them up. And when you know for yourself that certain things are wholesome (Kusala) and good, then accept them and follow them."

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 released from the five aggregates is deep, immeasurable like the ocean. To say that he is 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 electron remains the same, we must say 'no' if we ask whether the electron's position changes with time, we must say 'no', if we ask whether it is at rest, we must say 'no'; if we ask whether it is in motion, we 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 17th and the 18th 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 18th Century.

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 re-affirmed 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.