Theravada Buddhism as a Religious Humanism
The Buddha once told his disciples the following story:
Suppose, monks, that this great earth were totally covered with water, and a man were to toss a yoke with a single hole there. A wind from the east would push it west, a wind from the west would push it east. A wind from the north would push it south, a wind from the south would push it north. And suppose a blind sea-turtle were there. It would come to the surface once every one hundred years. Now what do you think: would that blind sea-turtle, coming to the surface once every one hundred years, stick his neck into the yoke with a single hole?
It would be a sheer coincidence, lord, that the blind sea-turtle, coming to the surface once every one hundred years, would stick his neck into the yoke with a single hole.
It's likewise a sheer coincidence that one obtains the human state. It's likewise a sheer coincidence that a Tathagata, worthy and rightly self-awakened, arises in the world. It's likewise a sheer coincidence, monks, that a doctrine and discipline expounded by a Tathagata appears in the world. Therefore, the meaning of this is astounding and amazing: it is not easy to find a being who has come to the human state.
I was curious about what the probability of this event is in mathematical terms, and decided to put the question to an AI chat model – not expecting a concrete response – but to my surprise, I received the following answer:[1]
To calculate the probability described in the Buddha's analogy, we need to break down the scenario into more manageable mathematical terms.
Understanding the Components:
o The earth is totally covered with water.
o A yoke with a single hole is tossed into the water.
o A blind sea-turtle surfaces once every 100 years.
Simplifying Assumptions:
o The size of the yoke hole and the area of the ocean are key factors.
o The sea-turtle's surfacing location is random each time.
Let's make some assumptions for calculation purposes:
The Earth's surface area is approximately 510 million square kilometers.
The yoke's hole is quite small relative to this area. Let's assume the hole's effective area is about 1 square meter.
Probability Calculation:
o The probability of the turtle surfacing within the yoke's hole area can be approximated by the ratio of the area of the yoke's hole to the total surface area of the Earth covered by water.
First, converting the Earth's surface area from square kilometers to square meters: Earth’s surface area=510×106 km2=510×106×106 m2=510×1012 m2\text{Earth's surface area} = 510 \times 10^6 \text{ km}^2 = 510 \times 10^6 \times 10^6 \text{ m}^2 = 510 \times 10^{12} \text{ m}^2Earth’s surface area=510×106 km2=510×106×106 m2=510×1012 m2
Given the yoke's hole area: Yoke’s hole area=1 m2\text{Yoke's hole area} = 1 \text{ m}^2Yoke’s hole area=1 m2
The probability PPP of the turtle surfacing within the yoke's hole is: P=Yoke’s hole areaEarth’s surface area=1 m2510×1012 m2=1510×1012P = \frac{\text{Yoke's hole area}}{\text{Earth's surface area}} = \frac{1 \text{ m}^2}{510 \times 10^{12} \text{ m}^2} = \frac{1}{510 \times 10^{12}}P=Earth’s surface areaYoke’s hole area=510×1012 m21 m2=510×10121
Now, considering the turtle surfaces once every 100 years, we need to consider how often it gets the chance:
The event is essentially a "one-time shot" every 100 years, and the probability remains the same each time due to the independence of events.
Thus, the probability remains: P=1510×1012P = \frac{1}{510 \times 10^{12}}P=510×10121
Expressing this probability as a percentage: Ppercentage=(1510×1012)×100P_{\text{percentage}} = \left( \frac{1}{510 \times 10^{12}} \right) \times 100Ppercentage=(510×10121)×100
Ppercentage≈1.96×10−13%P_{\text{percentage}} \approx 1.96 \times 10^{-13} \%Ppercentage≈1.96×10−13%
Therefore, the probability of the blind sea-turtle sticking its neck into the yoke with a single hole, based on the Buddha's analogy, is extraordinarily low, approximately 1.96×10−13%.
Not being a mathematician myself, I cannot verify the accuracy of this calculation. However, AI did indeed affirm the immense rarity and preciousness of obtaining the human state, as intended in the analogy. The Theravada Buddhist tradition, within which this story arises, stands as a compelling example of religious humanism. What do I mean by this term “religious humanism”? Humanism is an idea with roots that go far deeper than the modern free thought ideology, which views the human experience through a lens of rationalism, secularism, and naturalism. The contemporary, narrower understanding of humanism is a relatively recent phenomenon and certainly not a creation of the secular humanist movement. As Nicolas Walter, a noted humanist, pointed out, the term 'humanism' has been employed by various people in multiple contexts throughout history. Traditionally, the term has often had religious connotations. Walter emphasized that all reasonable uses of a term are valid and that it goes against the principles of most secular humanists to be rigid or authoritarian about word meanings. Consequently, no single person or group can claim exclusive rights to a word, as language is inherently dynamic and ever-changing, defying complete control by any individual or faction.[2]
The Western tradition of humanism finds its origins in the Latin word 'humanitas,' which denotes the cultivated and sophisticated traits of human beings, in contrast to the primitive and uncivilized.[3] During the Middle Ages, a humanist was someone who received an extensive education in languages and literature, often becoming a scholar or educator in these areas. [4] These individuals were distinguished by their moral integrity and social respectability, epitomizing the ideal of humanity.[5] When the term entered the English language in the sixteenth century, it continued to describe people skilled in grammar and rhetoric or those dedicated to studying human matters.
Humanism in Europe originally centered on education and scholarly pursuits, always within a broader Christian context that assumed belief in God. It was not until the late 19th century that humanism began to adopt a more secular, and at times anti-religious, stance, emphasizing human rationality independent of theological frameworks. Nicolas Walter noted that this secular reinterpretation of humanism was "applied retrospectively and indeed anachronistically and unhistorically.”[6]
Thus, humanism has been employed to refer to a whole gamut of outlooks – secular and religious. Secular humanism itself is a diverse philosophy that emphasizes human reason, ethics, and justice without relying on religious dogma. Various types of secular humanism include classical humanism, which focuses on the revival of classical learning and civic virtue; scientific humanism, which prioritizes scientific inquiry and empirical evidence; and ethical humanism, which develops a secular moral framework based on reason and empathy. Civic humanism promotes active participation in public life and democratic values, while naturalistic humanism sees humans as part of the natural world and emphasizes harmony with nature. Existential humanism draws from existentialist philosophy to emphasize individual freedom and meaning-making. Humanist Manifesto-based humanism adheres to principles outlined in the Humanist Manifestos, focusing on reason, ethics, and social justice. Transhumanism overlaps by advocating for the use of technology to enhance human capacities, though it is not strictly a form of secular humanism. Cultural humanism values the enrichment of human life through arts and cultural achievements, and critical humanism examines society and culture to address social inequalities and advocate for systemic change. Despite their differences, all types of secular humanism share a commitment to improving the human condition through reason and ethical living.
Within the realm of religion, there are also a variety of humanisms including Christian humanism, Confucian humanism, and Buddhist humanism. Some scholars also argue for an Islamic humanism and Hindu humanism. Tu Weiming, a prominent scholar of Confucianism, has developed the concept of "spiritual humanism" to describe a Confucian approach that integrates ethical, spiritual, and communal dimensions of human life.[7] In his view, Confucian humanism goes beyond secular or purely rational humanism by emphasizing the cultivation of virtue, the importance of familial and social relationships, and the pursuit of harmony with Heaven and Earth. Tu Weiming’s interpretation of Confucian humanism underscores the spiritual and moral cultivation of individuals, which he believes is essential for addressing contemporary global challenges and fostering a sustainable and harmonious world. Thus, “religious humanism” is simply a humanism that is rooted and inspired by the teachings of a religious or spiritual tradition.
The more significant question for us to consider is what is Buddhist humanism? In fact, the term humanism has often been used to describe Buddhism. The secular humanist Paul Chiariello, for example, sees profound commonality between Buddhism and secular humanism. According to Chiariello, “Buddhism and Humanism are two geographical sides of the same philosophical coin. They’re twins with the same DNA, separated at birth, and brought up by different parents…. Buddhism is Eastern Humanism and Humanism is Western Buddhism.”[8] Many people have point out the atheistic worldview of Buddhism to draw close affinity between Buddhist humanism and secular humanism. David J. Kalupahana, for example, remarked:
The philosophy of . . . Buddhism. . . undoubtedly represents one of the most comprehensive and systematic forms of humanism. It is based on naturalistic metaphysics, with causal dependence as its central theme. Rejecting any form of transcendentalism, determinism, or fatalism, it emphasizes its ultimate faith in man and recognizes his power or potentiality in solving his problems through reliance primarily upon empirical knowledge, reason and scientific method applied with courage and vision. It believes in the freedom of man, not in a transcendental sphere, but here and now. The highest goal it offers is not other-worldly but this-worldly.[9]While there are notable parallels between secular humanism and Buddhist humanism, Buddhism incorporates beliefs that may diverge from the comfort zone of secular humanists. These include doctrines such as transmigration, the existence of realms inhabited by ghosts, spirits, and celestial beings. Buddhist monks, following the tradition of the historical Buddha, assert that through meditation they can develop abilities like retrocognition, which allows them to perceive their own past lives and those of others. They also claim capacities for clairvoyance and telepathy, which they believe aid in understanding principles such as Dependent Origination, a concept that emphasizes causal relationships.[10]
Additionally, the evolution of Buddhism in various traditions has led to the deification of the Buddha and the veneration of bodhisattvas, particularly evident in Mahayana Buddhism where bodhisattvas are revered akin to saints. In Southeast Asia, particularly in countries like Thailand, Theravada Buddhism as practiced by the populace incorporates elements of Early Buddhism, Brahmanism, and local animistic beliefs, wherein spirits are believed to inhabit natural elements such as trees, mountains, rivers, and domestic environments like gardens.[11]
The more convincing basis for Buddhist humanism lies not in Buddhist metaphysical assumptions – matters which the historical Buddha was not always enthusiastic about addressing – but about its outlook on the human person and on the world. The Nan Tien Institute which belongs to the Mahayana tradition pointed to the very existence and events in the Buddha’s life as basis for what it calls “Humanistic Buddhism.” It asserted:
We know that the founder of Buddhism, Sakyamuni Buddha was born into this world; he cultivated his spiritual development, attained enlightenment, and shared with others in this world the profound truth he had realised. The human world was emphasised in everything he did. Why did the Buddha not achieve Buddhahood in one of the other five realms? Why did he not attain enlightenment in one of the other ten dharma worlds? Why did he, instead, attain complete enlightenment as a human? There can only be one reason; the Buddha wanted the teachings of Buddhism to be relevant to the human world. The Buddha's very life as a human being has given us all an inspiration and a model for the spiritual path and for making our own lives a spiritual practice.[12]Humanistic Buddhism as advocated by the Nan Tien Institute tries to overcome the perception that Buddhism is removed from humanity and the world, preoccupies itself with isolation, retreat to forests, and individual happiness. Instead, “Humanistic Buddhism encompasses all of the Buddhist teachings from the time of the Buddha to the present – whether they are derived from the three traditions. The goal of Humanistic Buddhism is the bodhisattva way; to be an energetic, enlightened and endearing person who strives to help all sentient beings liberate themselves...[as] well as transforming our planet into a pureland of peace and bliss.”[13] In other words, Buddhist humanism holds the conviction which is well stated by the thirteenth century Japanese Buddhist monk, Nichiren Daishonin, “The Buddha is an ordinary human being; ordinary human beings are the Buddha.”[14] This is the conviction that any individual can become a buddha – a fully realized, enlightened person imbued with the noblest qualities of humanhood.
Indeed, humanistic Buddhism does not deny that the goal is to achieve personal emancipation by becoming a ‘buddha’ – with the small ‘b.’ However, this goal does not have to conflict with the interest and well-being of others. On the contrary, they are integrally tied to the good of others. Thus, one cannot hope to be reborn with a better human status in the next life or being reborn in one of the various heavenly realms, or even entering nibbāna, escaping completely from saṃsāra – the cycle of birth, death and rebirth – without leading a life that demonstrates concern for others as well.
The Buddhist cosmogony comprises six realms ranging in various degrees of suffering. While beings can progress from one realm to another over numerous lifetimes, it is only in the human form that individuals can achieve liberation from the cycle of rebirth. The Buddha himself never claimed to be anything more than a human being who managed to achieve enlightenment purely by human intelligence without any assistance from the divine or transcendent. He was confident through his own experience that humans had the potentiality to attain buddhahood if they worked hard enough.
Thus, authentic humanity is not a mere state of existence, but a dynamic and intentional process of self-cultivation. Confronting with the seemingly pessimistic situation of the human condition, the Buddha faced it head on and conceived a program that would deliver human beings out of the endless cycle of suffering and rebirth. The Four Noble Truths presented by the Buddha in the Dhammacakkappavattana Sutta[15] known as the setting of the wheel of Dhamma into motion can be categorized into three aspects: 1) Diagnosis of the perceived problem; 2) Presenting a goal or vision; and 3) Offering the path to realization of the vision.
The first two Noble Truths constitute the diagnosis part of the Buddhist pedagogy. The Buddha observed that the essence of mundane life was unsatisfactory because of the existent reality of impermanence of all things in the world. By observing the processes of birth, aging, sickness, and death, etc. as well as all the other events taking place in the world, the Buddha was able to give these realities a common descriptive name—suffering or unsatisfactoriness.
Now this, bhikkhus, is the noble truth of suffering: birth is suffering, aging is suffering, illness is suffering, death is suffering; union with what is displeasing is suffering; separation from what is pleasing is suffering; not to get what one wants is suffering; in brief, the five aggregates subject to clinging are suffering.
The second truth locates the root of this unsatisfactoriness as due to the ignorance of the true nature of reality, causing one to having craving (tanhā) for things that do not bring about lasting happiness because they are ultimately impermanent. The Buddha listed three kinds of craving—craving for sensual pleasure, craving to become, and craving to get rid of unwanted things. Having made the diagnosis, the Buddha subsequently presented a vision of hope that is contrary to the condition of suffering that one experiences in life. That vision is stated in the third Noble Truth, which declares that human beings do not have to be enslaved to this perpetual cycle of unsatisfactoriness, that one can put an end to the suffering in one’s life by achieving freedom from the various desires mentioned above.
Finally, this vision of eternal bliss can be realized by practicing the Noble Eightfold Path with this threefold training of morality, concentration, and wisdom. The fourth Noble Truth, thus, is the path that leads to realization of the proposed vision, which is ultimate liberation from the toxic poisons of greed, hatred, and delusion that tether us to a cycle of pain and dissatisfaction. These spiritual poisons infect our relationships with others, blinding us to their inherent dignity and worth. When greed dominates, we become possessive and exploitative, reducing others to mere objects of our desires. When hatred rules, we lash out with verbal, emotional, and physical violence, fracturing the bonds of community and sowing seeds of isolation. And when delusion takes hold, we cling to false assumptions and limited perspectives, leading to misunderstandings and conflicts.
Thus, the basis for a Buddhist humanism can be summarized in the following key points. First, the Buddhist understanding of human life as rare and precious arises from the belief in samsara, the cycle of birth and rebirth governed by kamma. Attaining a human birth is considered a result of virtuous actions and affords individuals the capacity for moral discernment and spiritual progress. This rarity underscores the significance of ethical living and self-cultivation in Theravada Buddhism, as practitioners strive to make the most of their human potential for the benefit of oneself and others. It must be noted that liberation can only take place in the human state. Therefore, inhabitants of the lower realm must strive to be reborn as a human in order to have a chance at emancipation from mundane existence. Similarly, those residing in the heavenly realms must also be reborn as humans to have their go at permanent liberation. The human realm is seen as an ideal state for spiritual practice because humans possess a unique combination of intellectual capacity and moral agency. Unlike beings in other realms of existence, such as animals, ghosts, or heavenly beings, humans have the ability to understand and practice the Dhamma (teachings of the Buddha) effectively. This capacity for understanding and practice makes human life an invaluable opportunity for spiritual advancement.
Within the human state, individuals have the opportunity to cultivate moral virtues (sila), mental discipline (samadhi), and wisdom (panna) to overcome ignorance and delusion. The ethical conduct and mindfulness practices advocated in Theravada Buddhism are particularly effective when undertaken in the human realm, where one can actively engage in transforming one's mind and behavior. This process of cultivation leads to the purification of mind and heart, enabling deeper insight into the true nature of reality. Moreover, liberation can only be attained in the human state because it requires a level of understanding, insight, and practice that are uniquely accessible to humans. Other realms of existence may lack the necessary conditions or opportunities for such profound spiritual realization, making human birth an exceptional chance for achieving enlightenment.
In addition, at the heart of Theravada Buddhism's humanism is the goal of self-cultivation towards becoming authentically human, truly human. This process involves the cultivation of ethical virtues, mindfulness, and wisdom through practices such as meditation, study of scriptures, and ethical conduct in daily life. By cultivating these qualities, individuals not only refine their moral character but also contribute positively to the common good. The aim is to transcend egoistic tendencies and align one's actions with the broader principles of compassion and interconnectedness. Thus, being human – truly human – is being imbued with mindfulness and ethical integrity, thus, becoming more attuned to the suffering of others. This heightened awareness motivates practitioners to engage in compassionate action to mitigate suffering for others.
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[1] This query was done on June 23, 2024.
[2] Nicolas Walter, Humanism: Finding Meaning in the Word (Amherst, NY: Prometheus Books, 1998), Kindle edition.
[3] Angus Ritchie and Nick Spencer, The Case for Christian Humanism: Why Christians Should Believe in Humanism, and Humanists in Christianity (London: Theos, 2014), 15.
[4] Walter, Humanism, Kindle edition.
[5] John W. O’Malley, “How Humanistic is the Jesuit Tradition?: From the 1599 Ratio Studiorum to Now,” in Jesuit Education 21: Conference Proceedings on the Future of Jesuit Higher Education, ed. Martin R. Tripole (Philadelphia: St. Joseph’s University Press, 2000), 189.
[6] Walter, Humanism, Kindle edition.
[7] Weiming Tu, Spiritual Humanism: Self, Community, Earth, and Heaven: 24th World Congress of Philosophy, Wang Yangming Lecture (Beijing: Peking University, November 25, 2020), https://fh.pku.edu.cn/docs/2021-05/20210513105139108119.pdf.
[8] Paul Chiariello, “Buddhism & Humanism: Two Sides of the same Coin, Part 1,” Applied Sentience, May 23, 2014, https://appliedsentience.com/2014/05/23/ buddhism-humanism-two-sides-of-the-same-coin-part-1/
[9] David J. Kalupahana, “Buddhism and Chinese Humanism.” This paper was presented at a Symposium on Chinese Humanism, sponsored by the Society for Asian and Comparative Philosophy during a special session of the American Philosophical Association, March 25, 1977.
[10] Anthony Le Duc, “Buddhist Environmental Humanism: A Humanistic Spirituality to Promote Ecological Flourishing,” Religion and Social Communication 20, No. 2 (2022): 274-275.
[11] Le Duc, “Buddhist Environmental Humanism,” 275.
[12] Nan Tien Institute, “What is Humanistic Buddhism?” 269https://www.nantien.org.au/en/buddhism/knowledge-buddhism/what-humanistic-buddhism.
[13] Nan Tien Institute, “What is Humanistic Buddhism?”
[14] Quoted in Nick Gier, "The Virtues of Asian Humanism," Keynote Address at the 40th Annual Meeting Institute of Oriental Philosophy, Soka University, Japan, https://www.webpages.uidaho.edu/ngier/307/budhumanism.htm
[15] SN.56.11
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