The Neutrality of Science in Buddhist Perspective
Exploring Technology’s Role in Craving, Liberation, and the Dharma
Om a guru shakyashasanashri hum pat
To the Buddhas, the True Dharma, and the Noble Sangha, the Three Jewels,
I take refuge from now until enlightenment forever.
With the merits accumulated through generosity and other practices,
For the benefit of all sentient beings, I aspire to attain great awakening.
Quotation：
“ A bodhisattva abides in the five desires without giving rise to craving. Whether craving arises isn’t determined by external conditions. Comfort isn’t wrong; craving comfort is. The precepts cut off craving, not comfort.”
Main Text：
◎ Question: With palms joined, I have a view about science, feeling it is a product of deep attachment and craving. Some say it brings convenience, but people are less resilient and hardworking than before, less simple, and it promotes laziness, selfishness, and insatiable greed. Things like the atomic bomb—what kind of mind creates such things? Some say it’s for patriotism or protecting the nation, part of an arms race, and those who research these are celebrated as heroes and successful figures.
● Guru Shakya: The results of scientific research are neutral; whether they lead to good or bad outcomes depends entirely on the user.
People should not become slaves to external factors. If one believes they must submit to objective circumstances, that’s materialism.
◎ Question: With palms joined, regarding technology, apart from medicine, it seems researchers’ initial motivations stem from personal interests, comfort, or fame and profit. This is different from the user’s intentions, isn’t it?
● Guru Shakya: Many tech practitioners aim to solve widespread problems and have little attachment to personal gain. Those driven by strong utilitarianism rarely achieve results. Those in basic sciences pursue truth within their fields, and though their motivations are worldly, they are not malicious.
If the intention is not malicious, it’s not harmful and won’t lead to negative consequences. If we were still in a primitive society, things wouldn’t necessarily be better. Civilization has developed gradually, including this platform where we can exchange ideas, which is also a result of technology.
◎ Question: With palms joined, for example, a thick mattress is very comfortable to sleep on, but the eight precepts forbid it. Doesn’t this invention increase people’s attachment?
● Guru Shakya: A bodhisattva abides in the five desires without giving rise to craving. Whether craving arises isn’t determined by external conditions. Comfort isn’t wrong; craving comfort is. The precepts cut off craving, not comfort.
Scientific progress is neither a necessary condition for liberation nor an obstacle to it. It’s like the changing seasons—neutral. Objective conditions are neutral, without good or evil.
I know many researchers, and the best ones are often detached from fame and profit. Those who are overly ambitious rarely succeed in academia or research.
As for how worldly people manage their affairs, whether in accordance with the Dharma or not, there’s no need to make coarse distinctions. The law of dependent origination is profound. It’s enough to know that without relying on the Dharma, liberation is impossible. Even in a perfectly lawful world, like the Northern Continent of Uttarakuru, there’s no opportunity for liberation—so what use is such lawfulness?
Conversely, in an unlawful world like ours, where great masters arise, there have been countless eras of unlawfulness—wars and torture worldwide. Even in the Buddha’s time, some countries still practiced human sacrifice, burying the living with the dead. Yet, this didn’t prevent many from attaining the path in those times.
As practitioners, it’s enough to uphold the refuge in the Three Jewels well, though this is a difficult task. Everyone has their own reasoning, and the true threat to the holy teachings is the unlawfulness within Buddhism itself. As for this, I am powerless.
Auspicious and Wish-Fulfilling
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May all sentient beings forever possess happiness and its causes.
May all sentient beings forever be free from suffering and its causes.
May all sentient beings forever enjoy the bliss free from suffering, bringing joy to my heart.
May all sentient beings abide in equanimity, far from greed and anger.
Origin｜Guru Shakya
Theme｜Clarifying Doubts and Resolving Questions
Beautifully thought provoking 🙏🥰
Very thought-provoking as usual❤️ And some questions/reflections arise, I would be happy if you could help me understand:
1) Do you have in Buddhism actual teachings for Bodhisattvas? I mean, do they really need them?
2) Why do you think there is no such concept as Bodhisattva in other traditions?
3) Just for me to understand — while I was in Nepal and then in Tibet, I kept hearing the word “Bodhisattva” used for people who, as it seemed to me, were very far from what this sacred concept really means.
It felt like this word has become more like a social term or a kind of motivation/encouragement?
Like when a little kid comes to a boxing school and the old wise teacher calls him, “Oh, my champion!” — even though the kid is not really a champion yet. But the teacher gives him a long-term goal and inspires him to grow into that one day.