Buddhism Dharma Science The Truth

1. Buddhist Philosophy
What to believe?

2. Goldsmith
“The Buddha instructed his disciples, `Do not
accept my teachings merely out of respect for me,
but analyze and check them the way that a
goldsmith analyzes gold, by rubbing, cutting and
www.zonalibre.org
melting it`. You are intelligent people and should
think about what you hear during this course. Don´t
accept it blindly”
Thubten Chödron
Open Heart, Clear Mind
2

3. “Do not be guided by revelation or tradition, not
to be guided by rumor or by the sacred writings,
not to be guided by hearsay or mere logic, not be www.time4truth.com
guided by the inclination towards an idea or
appreciation of the ability of another person and
not based on the idea “He is our master”, but
when you yourselves know that something is
good, it is not objectionable, it is praised by the
wise and when it is practiced it leads to happiness,
then follow it”.
Buda Sidartha Gautama (A.I. 188, cited by
Venerable S. Dhammika)
3

4. “The Buddha advised us to be very practical and to
the point, without getting distracted by useless
speculation. He gave the example of a man wounded
by a poisoned arrow. If, before consenting to have the
arrow removed, the man insisted on knowing the
name and occupation of the person who shot it, the
brand of the arrow, the site where it was
manufactured and what type of bow was used, he
would die before learning the answers. The crucial
thing for him is to treat the present wound and
prevent further complications”.
Thubten Chödron
Open Heart, Clear Mind
parafraseandosobrelavida.blogspot.com
4

5. “To overcome our limitations and develop our
inner beauty, there is a step-by-step process to 1
follow.
www.ilhn.com
- First we listen or read in order to learn a subject.
- Then we reflect and think about it. We use logic 2
to analyze it, and examine how it corresponds with
our own experiences in life and with what we see
in the lives of people around us.
The Thinker of Auguste Rodin
(François. Escultor francés.
Escultura en bronce 1880.
- Finally, we integrate this new understanding into
our being, so that it becomes part of us.
3
Thubten Chödron
Open Heart, Clear Mind
la-sociedad-de-la-
informacion.blogspot.com
5

6. “The Buddha used the analogy of three faulty pots to explain how to remove
obstructions to learning.
- The first pot is upside-down. Nothing can be poured inside it. This is
analogous to reading Dharma books while watching television. We´re so
distracted that very little of what we read goes inside our minds.
- The second faulty pot has a hole in the bottom. Something may go inside,
but it doesn´t stay there. We may read the book with attention, but if a friend
later asks us what the chapter was about, we can´t remember.
- The third defective pot is dirty. Even if we pour fresh clean milk inside and
it stays there, it becomes undrinkable. This is similar to filtering what we
read through our own preconceptions and ideas. We won´t understand the
subject correctly because it has been polluted with our misinterpretations”.
Thubten Chödron
Open Heart, Clear Mind
6

7. Three defective containers
Dharma
Dharma
Dharma
We are so Everything that
You can get
distracted that we pour in our
something inside mind what soiled
very little reaches our mind, but no
the inside of our with our
remains. We do prejudices and
mind
not remember
misconceptions
anything
7

8. What kind of person you are when you hear
your teachings?
D
C
B
A
8

9. Oddly it is easier than people a “D” become a people “A”.
People “D” is one that is in a closed position and not let
anything, not listening, is not receptive. If you suddenly change
your attitude and narrow opening, “if turned” his “bin”, is clean
and has no holes and can receive the Dharma. But need to open
up and decides to change its attitude, which is not easy. One
day we can be in position A, one B, one C and one in D.
D
C
B
A
9

10. “Even if all his life a fool associates with a
wise man does not understand Teaching, like
the spoon never capture the flavor of the
soup.
“If an intelligent man in associated with a
wise, if only for a moment, quickly
understand the teaching, like the tongue
captures the flavor of the soup”.
Siddhartha Gautama, Dhammapada
10

11. “If I do not teach to him, who will?”
In a meditation retreat led by the Zen Master, Bankei
A student is caught stealing and reported the fact to Bankei with the
request that this student be expelled. Bankei ignores the request.
The fact happen again and the teacher ignored again. Angry, the
students presented a petition in which they express their decision to
abandon the retreat unless the thief is ejected.
Bankei, the teacher, then decided to gather his students and tells
them: “You are smart. You know what is right and wrong. You can
go to study somewhere else if you want. But this poor student donʼt
difference between good and evil. If I do not teach to him, who will?
I want him to stay here, even if the rest will leave”.
Thubten Chödron
Open Heart, Clear Mind
11

12. There was a man called Upali. He was a follower of another religion and went
to see the Buddha to discuss with him and try to convert it. But after talking to
the Buddha was so admired that decided to become a follower of Buddha. But
the Buddha said:
-“First make a proper investigation. Proper research is good for you as a famous person”
-“Now I am even more pleased and satisfied when the Lord says: `First make a proper
investigation`. Because if members of another religion had secured me as his disciple had paraded
around the city with a banner saying: ´Upali has joined our religion´. But the Lord says: `First
make a proper investigation. Proper research is good for you as a famous person´.
In Buddhism, understanding is the most important thing and understanding
takes time. Therefore, do not impulsively precipited Buddhism. Take your
time, ask questions, think carefully and then make your decision. The Buddha
was not interested in having large numbers of disciples. Worried that people
follow his teachings as a result of careful investigation and consideration of
the facts”.
.
Venerable S. Dhammika
“Good Question, Good Answer”
http://www.casatibet.org.mx/images/stories/BuenaPregunta.pdf
wirajhana-eka.blogspot.com 12

13. Third Party Endorsement
What say scientists, historians and
psychologists about Buddhism

14. “The fundamental teachings of Gautama (Buddha), as it is now being made plain
to us by study of original sources, is clear and simple and in the closet harmony
with modern ideas. It is beyond all dispute the achievement of one of the most
penetrating intelligences the world has ever known”.
H.G. Wells (1866-1946), British historian and writer
14

15. Albert Einstein (1879-1955), the great scientist
of the twentieth century:
"Buddhism has the characteristics of what would be
expected in a cosmic religion for the future: it
transcends a personal God, avoids dogmas and
theology; it covers both the natural & spiritual, and it
is based on a religious sense aspiring from the
experience of all things, natural and spiritual, as a
meaningful unity. If there is any religion that would
cope with modern scientific needs, it would be
Buddhism.”
“The religion of the future will be a cosmic religion. It should transcend a personal God and avoid
dogmas and theology. Covering both the natural and the spiritual, it should be based on a religious
sense arising from the experience of all things, natural and spiritual, as a meaningful unity.
Buddhism answers this description.”
15

16. “As a student of comparative religions,
I believe that Buddhism is the most
perfect one the world has seen. The
philosophy of the theory of evolution
and the law of karma are far superior to
any other creed.”
Dr. Carl Gustav Jung, Swiss
psychologist (1875-1961)
16

17. “Paradoxically, the religious thought of
the East is seen as more appropiate to
rational thought that the Western
religious thought of the West”.
Erich Fromm, German-American
psychoanalyst and social philosopher
(23 de Marzo de 1900-18 de Marzo de
1980)
Western
East
Rational
Rational
Thought
Thought
Religious
Religious
Thought
Thought
17

18. “Buddhism is a system of thought, religion,
science and a spiritual way of life that is
reasonable, practical and it covers everything. For
two thousand 500 years has fulfilled the spiritual
needs of one third of humanity. Call those who
seek the truth because it has no dogmas, satisfies
the reason and the heart, insists on self coupled
with tolerance for other points of view, embraces
science, religion, philosophy, psychology,
mysticism, ethics and art, and identifies the man as
the sole creator of his present life as the sole
creator of your destiny”.
Christmas Humphreys, an eminent British judge
(February 15 for 1901-13 April 1983)
18

19. Is Buddhism scientific?
Response of S. Venerable S.
Dhammika in “Good Question, Good
Answer”
Fuente: www.buddhanet.net

20. “Before we answer that question it would be best to define the
word «science». Science is, according to the dictionary,
«knowledge which can be made into a system, which depends
upon seeing and testing facts and stating general natural laws, a
branch of such knowledge, anything that can be studied exactly».
There are aspects of Buddhism that would not fit into this
definition but the central teachings of Buddhism, the Four Noble
Truths, most certainly would. Suffering, the First Noble Truth, is
an experience that can be defined, experienced and measured.
The Second Noble Truth states that suffering has a natural cause,
craving, which likewise can be defined, experienced and
measured. No attempt is made to explain suffering in terms of a
metaphysical concept or myths. According to the Third Noble
Truth, suffering is ended, not by relying on upon a supreme
being, by faith or by prayers but simply by removing its cause.
20

21. This is axiomatic. The Fourth Noble Truth, the way to end
suffering, once again, has nothing to do with metaphysics but
depends on behaving in specific ways. And once again behavior
is open to testing. Buddhism dispenses with the concept of a
supreme being, as does science, and explains the origins and
workings of the universe in terms of natural laws. All of this
certainly exhibits a scientific spirit. Once again, the Buddha´s
constant advice that we should not blindly believe but rather
question, examine, inquire and rely on our own experience, has a
definite scientific ring to it. In his famous Kalama Sutta the
Buddha says:
21

22. «Do not go by revelation or tradition, do not go by rumor or the
sacred scriptures, do not go by hearsay or mere logic, do not go
by bias towards a notion or by another person´s seeming ability
and do not go by the idea “He is our teacher”. But when you
yourself know that a thing is good, that it is not blamable, that it
is praised by the wise and when practiced and observed that it
leads to happiness, then follow that thing» A.I., 188
So we could say that although Buddhism in not entirely scientif,
it certainly has a strong scientific overtone and is certainly more
scientiic than any other religion. It is significant that Albert
Einstein, the greatest scientist of the 20th century said of
Buddhism:
22

23. «The religion of the future will be a cosmic religion. It should
transcend a personal God and avoid dogmas and theology.
Covering both natural and spiritual, it should be based on a
religious sense arising from the experience of all things, natural
and spiritual and a meaningful unity. Buddhism answer this
description. If there is any religion that would cope with modern
scientific needs, it would be Buddhism»
23

24. The Four Noble Truths
Lighting
Wisdom and Love
The Method is the
Correct
Noble Path Octuple
Vision
The cause is the Tiple
Correct
Correct
Venom: ignorance, absorption
Thought
attachment and aversion
Correct
Correct
Correct
Correct
Attention
Word
Support
Effort
Cause
2
4
Meditation
Wake
Ethics
Release
Correct
Action
Effect
1
3
Life just always in pain and Release: if you remove the
suffering
cause, abolished the effect
We suffered at birth, growing up, the sick, the Buddha´s first sermon on the Four Noble Truths and
aging and dying.
the Middle Path in Deer Park, Sarnath. First set in
motion the Wheel of Dharma, the vehicle Nikaya or
We suffered for not having what we want, or Hinayana.
losing what we had or what others have
Dharmachakrapravatana (c. 528 BC)
24

25. “Anything that is subject to arising
Dharmachakrapavatana is subject to a one stop”
The Middle Path
Sutra
First turning of the Wheel of
Dharma
It gives vision, gives knowledge,
The First Discourse of the Buddha pronounced in the
Deer Park at Isipatana (the Resort of Seers) near Varanasi and leads to calm, to insight, to
(Benares)
enlightenment and to Nibbana
Such was the vision, the knowledge, the wisdom, the
science, the light that arose in me concerning things not The Path of
heard before
Right understanding
Complacency in the
The Path of Right thought
sensual pleasures
Things as they really are
addiction to self- Right Speech
Which is low, coarse, the way of
Three Aspects or mortification
Right Action
ordinary people, unworthy, and
Characteristics of Existence
unprofitable
Which is painful, unworthy and Right livelihood
unprofitable
Right effort
- Anicca. Everything is limitd to Right mindfulness
a certain duration and,
consequently, liable to disappear.
Right concentration
- Dukkha. Everything is The Noble Eightfold Path
unsatisfactory. There is nothing
The Noble Truth of the Path Leading to the
that can be relied upon, there is
Cessation of Suffering
nothing that can bring true
happiness.
- Anatta. Everything is deprived The Noble Truth of Suffering (Dukkha)
of a self. There is no self-
The Noble Truth of the Origin (cause) of - Birth is suffering, ageing is suffering, The Noble Truth of the
inherent entity, nothing that can
Suffering
sickness is suffering, death is suffering, Cessation of Suffering
be controlled.
association with the unpleasant is suffering,
- It is this craving (thirst) which produces re- - It is the complete cessation of
- (Ignorance of these factores dissociation from the pleasant is suffering,
becoming (rebirth) accompanied by that very craving, giving it up,
leads to suffering, constant, not to receive what one desires is suffering –
passionate greed, and finding fresh delight relinquishing it, liberating
uncontrollable and recurring – in brief the five aggregates subject to
now here, and now there, namely craving for oneself from it, and detaching
Samsara)
grasping are suffering.
sense pleasure, craving for existence and oneself from it.
craving for non-existence (self-annihilation)
Form (rupa), feeling (vedana),
Volitional perception (samjnna), formation
Contact Old age (or
formations or Name and Senses
(samskara), consciousness (vijnana)
Ignorance
Consciousness form (nama (sparsha)
decay) and
action Feelings Craving Attachment “Coming to Birth death
(avidya)
(samskara)
(vijñana)
rupa)
The 12 Links of Interdependent Origination
(vedana)
(trishna)
(upadana)
be” (bhava)
(jati)
(jaramarana)
25

26. Next translate
¿Qué es el Budismo?
¿Es una religión, una psicologia, una
etica, una filosofia o una forma de
vida?

27. ¿Qué es el budismo?
- Es una de las tradiciones espirituales más antiguas. Tiene
su origen en la prédica de Siddharta Gautama, el Buda
histórico que vivió hace 2 mil 550 años en India. Es una
religión que pretende reunir al hombre con su naturaleza. No
es de fe o dogmas, sino de experiencias que se basan en la
investigación metódica y empírica de la realidad. Es una
filosofía que busca entender las cosas a través de sus causas
y del uso de la razón. Es una psicología que intenta
comprender la mente y sus fenómenos como fundamento
para la felicidad y garantía para la trascendencia del dolor. Es
también una ética, basada en la responsabilidad universal y
una forma de vida.
Entrevista a Marco Antonio Karam, fundador y director de
Casa Tíbet México
redaccion@elperiodico.com.gt
Belka I. Cojulún S./elPeriódico
27

28. 28

29. ¿QUE ES EL BUDISMO EXACTAMENTE?
El Budismo es la ciencia de conocer a la mente. Si la
mente se conoce a sí misma es en verdad perfección y
no necesita nada de ninguna parte. Esta mente
descubre que en esencia es como el espacio, que no
puede ser dañada, ni mejorada. Entonces, una vez que
entendemos eso nos damos cuenta de que la mente
está llena de posibilidades y finalmente nos damos
cuenta de que es ilimitada y a través de eso nos
volvemos llenos de amabilidad, porque no podemos
separar nuestro propio deseo de la felicidad del deseo
de los otros de adquirirla. Y porque los otros son
muchos y nosotros somos solamente uno.
Lama Ole Nydahl
http://www.el-mundo.es/encuentros/invitados/2004/05/1107/
29

30. El budismo, que ahora es una religión, una teología, una mitología,
una tradición pictórica y literaria, una metafísica o, mejor dicho, una
serie de sistemas metafísicos que se excluyen, fue al principio una
disciplina de salvación, una suerte de yoga (la palabra yoga es afín a
la palabra latina iugum, «yugo»). El mismo Buddha se negó siempre
a discusiones abstractas que le parecieron inútiles y formuló la
famosa parábola del hombre herido por una flecha y que no se la deja
arrancar antes de saber la casta, el nombre, los padres y el país de
quien lo hirió. «Proceder así, dijo el Buddha, es correr peligro de
muerte; yo enseño a quitar la flecha.» Con esta parábola respondió a
quienes le preguntaban si el universo es infinito o finito, si es eterno o
si ha sido creado.
JORGE LUIS BORGES & ALICIA JURADO. QUE ES EL
BUDISMO (1976)
La doctrina, observa Köppen, no es dogmaática ni especulativa;
es moral y práctica. Lo confirman las palabras del mismo www.nlcphs.org
Buddha: «Así como el océano tiene un solo sabor, el sabor de la
sal, esta doctrina tiene un solo sabor, el sabor de la
salvación».
30

31. El límite de la ciencia
¿Por qué necesitamos otro nivel de
percepción?

32. Es cierto que la biología y la física teórica han aportado
conocimientos extraordinarios sobre el origen de la vida y la
formación del universo. Pero ¿permiten acaso estos conocimientos
elucidar los mecanismos fundamentales de la felicidad y del
sufrimiento? No hay que perder de vista los objetivos que uno
mismo se fija. Conocer la forma y las dimensiones exactas de la
Tierra constituye un progreso indudable, pero el hecho de que sea
redonda o plana no altera mayormente el sentido de la existencia.
Por mucho que se progrese en el ámbito de la medicina, sólo se
pueden aliviar temporalmente los sufrimientos, que jamás dejan de
reaparecer y culminan en la muerte. Es posible detener un conflicto o
una guerra, pero otros volverán a surgir mientras no cambie el
espíritu de la gente. ¿No hay, en cambio, algún medio para descubrir
una paz interior que no dependa de la salud, del poder, del éxito, del
dinero o de los placeres de los sentidos? ¿Una paz interior que sea
fuente de paz exterior?
Matthieu Ricard. El Monje y el Filósofo
p. 28
32

33. ¿Qué no ha podido explicar o investigar o dilucidar la ciencia?
- Si existe o no un Dios
- Cuál es el sentido de la vida
- Si existe vida después de la muerte
- Si teníamos otra vida antes de la actual
- ¿Qué produjo el Big Bang?
- ¿Qué es la mente? ¿Qué es la conciencia?
- Si existe o no el karma (una consecuencia positiva o negativa a
nuestras acciones)
- Si existe o no el renacimiento
33

34. El budismo si tiene una respuesta para todas esas cuestiones…
34

35. ¿El Método Científico es el Unico para descubir la Verdad?
“Cuando preguntamos por qué los materialistas creen que la consciencia es una
propiedad emergente de la materia, podemos ver que esta conclusión se sigue de las
asunciones de la propia metodología científica. Los científicos generalmente sólo
aceptan las evidencias si pueden ser ‘objetivamente’ demostradas y comprobadas.
Pero aquí no puede haber tal cosa como una prueba ‘objetiva’, ya que la aceptación
o el rechazo de una prueba están siendo actos mentales, y los sucesos mentales son
necesariamente subjetivos. En la práctica, establecemos un ‘consenso
intersubjetivo’; es decir, cuando existe suficiente evidencia observable a través de
los cinco sentidos para convencer a una determinada comunidad científica. El
método científico es por tanto incapaz, en el momento actual, de investigar
directamente a la mente. Todo lo que puede hacer es examinar externamente los
fenómenos observables, tales como la conducta y la actividad cerebral, y entonces
inferir correlaciones con el reino de lo mental. Así que no es una sorpresa encontrar
la teoría científica de que la consciencia también se inicia en el reino de lo físico
para ver a la consciencia emergiendo a partir de ahí. Esta teoría está incorporada en
las bases propias del método científico y por lo tanto no puede ser probada por ese
mismo método. No se trata de una conclusión empíricamente comprobable, y por
ello no es científica. Se trata de una especulación metafísica, una inferencia
injustificada derivada de la asunción de que el método científico es el medio único y
suficiente para descubrir la verdad”.
Cuando la vida comienza. Bikkhu Sujato
35

36. Dos Métodos para encontrar la Verdad
Entrecomillados: Cuando la vida comienza, Bikkhu Sujato
Materialistas
Budismo
“Es una propiedad emergente de la materia” (reacciones Capacidad de la mente de darse cuenta que se da
Consciencia
físicas, químicas y biológicas del cerébro). “La consciencia se cuenta. Una mente atenta, en paz, con claridad.
inicia en el reino de lo físico”.
Científico:
Meditación (Samadhi) en sus dos fases:
Método
1. Observación crítica
1. Desarrollo de la atención unipuntual (Shamatha).
2. Plantear una hipótesis
2. Desarrollo del análisis cognitivo (vipashana),
3. Investigar, experimentar
para hacer retrocogniciones, cogniciones y
4. Encontrar un principio, ley, verdad. Comprobar, verificar
procogniciones de la realidad.
5. Formular un enunciado, ley o teoría
“Los científicos generalmente sólo aceptan las evidencias si “Aquí no puede haber tal cosa como una prueba
Actitud
pueden ser “objetivamente” demostradas y comprobadas”.
«objetiva», ya que la aceptación o el rechazo de una
prueba están siendo actos mentales, y los sucesos
mentales son necesariamente subjetivos”.
“En la práctica, establecemos un «consenso intersubjetivo»; es 1. Meditar, meditar, meditar.
Práctica
decir, cuando existe suficiente evidencia observable a través de 2. Analisis profundo de la realidad (el karma)
los cinco sentidos para convencer a determinada comunidad 3 Entendimiento del vacio
científica”.
De un lado está el científico, de otro lado la comunidad Convertir a la mente en el instrumento de
Proceso
científica, en otro el laboratorio de experimentación y sus observación y en el objeto a observar. Método,
instrumentos (microscopios, telescopios, etc.) y de otro el instrumento y objeto son la misma cosa.
objeto a investigar.
La teoría cienífica que plantea que la consciencia se inicia en “El método científico es por tanto incapaz, en el
Conclusión
el reino de lo físico “no puede ser probada por ese mismo momento actual, de investigar directamente a la
método. No se trata de una conclusión empíricamente mente. Todo lo que puede hacer es examinar
comprobable, y por ello no es científica. Se trata de una externamente los fenómenos observables, tales
especulación metafísica, una inferencia injustificada derivada como la conducta y la actividad cerebral, y
de la asunción de que el método científico es el medio único y entonces inferir correlaciones con el reino de lo
suficiente para descubrir la verdad”.
mental”
36

37. Dos Métodos
Para encontrar la verdad
Científico
Entrenamiento de la
Mente
Uno mismo
Sujeto:
El científico
La Sangha (comunidad espiritual), donde
está el maestro, el Dharma o enseñanzas y
Comunidad:
fundacioncaixagalicia.org
otros discípulos
fundacionprincipedeasturias.org
Instrumentos:
Laboratorio (telescopio, Nuestra propia mente
microscopio, lentes, sustancias, etc.)
Nuestra propia mente
Objeto de estudio:
Conducta y actividad cerebral
Método:
1. Observación crítica
Meditación (Samadhi) en sus dos fases:
2. Plantear una hipótesis
1. Desarrollo de la atención unipuntual
3. Investigar, experimentar
(Shamatha).
4. Encontrar un principio, ley, verdad. 2. Desarrollo del análisis cognitivo
Comprobar, verificar
(vipashana), para hacer retrocogniciones,
5. Formular un enunciado, ley o teoría
cogniciones y procogniciones de la realidad.
De un lado está el científico, de otro lado la Convertir a la mente en el instrumento de
comunidad científica, en otro el laboratorio de
observación y en el objeto a observar.
experimentación y sus instrumentos (microscopios,
telescopios, etc.) y de otro el objeto a investigar.
Método, instrumento y objeto son la
misma cosa.
37

38. Fuentes:
- Setting in Motion the Wheel of Truth
(Dhammacakkappavattana-Sutta)(1)
(The First Discourse of the Buddha). Buddhist Studies.
http://www.buddhanet.net/e-learning/buddhism/bp_sut17.htm
- The 3 characteristics of Existance.
http://www.dhammadana.org/en/dhamma/3_characteristics.htm
- The Twelve Links of Interdependent Co-Arising.
http://www.uky.edu/StudentOrgs/UKBA/twelveln.htm
- Good Question, Good Answer. Ven. S. Dhammika.
http://www.buddhanet.net/pdf_file/gqga-4ed.pdf
-
38

39. For more information, please visit:
http://www.dharmavskarma.blogspot.com/
http://www.slideshare.net/DharmavsKarma/slideshows
Graphical version, errors, bad translations and
misinterpretations
Karma Wangchuk Sengue
The 1st version: 19 May 2008
The 2nd version: 20 may 2008
(corrections 3 June 2008)
The 3rd version: 26 November 2008.
Added on December 21, 2008.
English translation 1 July 2008
Ciudad de México
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