Heraclitus, Confucius, Newton and Einstein recommended to Buddhism Myoma MyintKywe

Heraclitus, Confucius, Newton and Einstein recommended to Buddhism 

                                    Myoma MyintKywe

More consistent with the scientific method than traditional, faith-based religion, the Kalama Sutta insists on a proper assessment of evidence, rather than a reliance on faith, hearsay or speculation:
"Yes, Kalamas, it is proper that you have doubt, 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, not by mere logic or inference, nor by considering appearances, nor by the delight in speculative 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 yourselves that certain things are wholesome (kusala) and good, then accept them and follow them."

Buddhist meditation master Sayagyi S.N. Goenka describes Buddha-dharma as a 'pure science of mind and matter'. He claims Buddhism uses precise, analytical philosophical and psychological terminology and reasoning. Just a look into oneself", Sayagyi U Ba Khin of Burma wrote, "and there it is-anicca."
(Sayagyi U Ba Khin was a student of Saya Thetgyi, and was the first Accountant General of Burma. Sayagyi U Ba Khin was a notable teacher of Vipassana meditation. One of his most prominent students was Sayagyi S.N. Goenka. Sayagyi U Ba Khin was a famous student of Webu Sayadaw. U Ba Khin had a close relationship with Ven. Webu Sayadaw.)

What is generally accepted in Buddhism is that effects arise from causation. From his very first discourse onwards, the Buddha explains the reality of things in terms of cause and effect. The existence of misery and suffering in any given individual is due to the presence of causes.

Anicca is a word-indicator that points to a fact of reality beyond any concept: the ceaseless transformation of all material in the universe. Nothing is solid, permanent, and immutable. Every "thing" is really an "event."

The Buddha (BC 623-BC 543) said, sabbe sankhara anicca-the entire universe is fluid. For the practitioner of Vipassana, anicca is a direct experience of the nature of one's own mind and body, a plunge into universal reality directly within oneself. "

Anicca means that everything changes and nothing remains the same in any consecutive moment. And although things change every moment, they still cannot be accurately described as the same or as different from what they were a moment ago.

Renowned Greek philosopher Heraclitus (BC 535- BC 475) said “No man ever steps in the same river twice, for it's not the same river and he's not the same man”. “Not even the same man can step in the same river twice”.

Heraclitus recommended to Buddha's doctrine of impermanence (Anicca).

Impermanence means that everything changes and nothing remains the same in any consecutive moment. And although things change every moment, they still cannot be accurately described as the same or as different from what they were a moment ago.

When we bathe in the river today that we bathed in yesterday, is it the same river? Heraclitus said that we couldn’t step into the same river twice. He was right. The water in the river today is completely different from the water we bathed in yesterday. Yet it is the same river. When Confucius was standing on the bank of a river watching it flow by he said, “Oh, it flows like that day and night, never ending.”

The great master Confucius (BC 551- BC 479) was a Chinese teacher, editor, politician, and greatest philosopher. Confucius's principles had a basis in common Chinese tradition and belief. He championed strong family loyalty, ancestor worship, respect of elders by their children and of husbands by their wives. He also recommended family as a basis for ideal government. He espoused the well-known principle "Do not do to others what you do not want done to yourself", an early version of the Golden Rule.  Confucius wants to say sympathy each other mutually.

This is a thorough textual study of the Buddha’s teachings on pure love and sympathy recommended for Vipassana meditators since BC 588.

Sympathetic compassion (Karuṇa) is the aspiration to find a way to be truly helpful to oneself and others. In Theravada Buddhism, karua is one of the four "divine abodes" (brahmavihara), along with loving kindness (metta). 

Confucius recommended to Buddha's doctrine of sympathetic compassion (karua).

When we bathe in the river today that we bathed in yesterday, is it the same river? Heraclitus said that we couldn’t step into the same river twice. He was right. The water in the river today is completely different from the water we bathed in yesterday. Yet it is the same river. When Confucius was standing on the bank of a river watching it flow by he said, “Oh, it flows like that day and night, never ending.”

The essence of Dharma (the insider) comes from the fact that Buddha always taught to look inside the mind for the solution to all external problems.

Just as the light of a candle has the power to dispel darkness in a room, so also the light developed in one man can help dispel darkness in several others. As in the days of the Buddha (BC 623-BC 543), one should work hard to maintain the awareness of anicca, and if one can do so he will surely get himself rid of many troubles.

Impermanence is one of the essential doctrines or three marks of existence in Buddhism.

Everything is impermanent.
Hatred is also impermanent.
Position is also impermanent.
Happiness is impermanent.
Material happiness is also impermanent.
Wealth is also impermanent.
Poorness is also impermanent.

In Buddhism, the three marks of existence are three characteristics (Pali: tilakkhaṇa) shared by all sentient beings, namely impermanence (anicca), suffering or unsatisfactoriness (dukkha), and non-self (anatta).

In science, a theory should be tested in several ways before it can be accepted by the scientific community. The Buddha also recommended, in the Kalama Sutra1, that any teaching and insight given by any practitioner should be tested by our own experience before it can be accepted as the truth. Real insight, or right view, has the capacity to liberate, and to bring peace and happiness. The findings of science are also insight; they can be applied in technology, but can be applied also to our daily behavior to improve the quality of our life and happiness. Buddhists and scientists can share with each other their ways of studying and practice and can profit from each other’s insights and experience.

The practice of mindfulness and concentration always brings insight. It can help both Buddhists and scientists. Insights transmitted by realized practitioners like the Buddha and bodhisattvas can be a source of inspiration and support for both Buddhist practitioners and scientists, and scientific tests can help Buddhist practitioners understand better and have more confidence in the insight they receive from their ancestral teachers. It is our belief that in this 21st Century, Buddhism and science can go hand in hand to promote more insight for us all and bring more liberation, reducing discrimination, separation, fear, anger, and despair in the world."

(1 Aṅguttara Nikaya 3.65)
Buddhism shares the understanding of relativity since 588. All things are emptiness (sunyata), without inherent existence. The Heart Sutra explains that: "Form is emptiness, Emptiness is form", which fits closely Nottale's theory of quantum physics, which proves that matter and space are not different. This is Buddha's "principle of relativity"(the emptiness of self-being), which is to say that everything is relative (and nothing absolute).  

Sir Isaac Newton’s Third Law of Motion states mentioned for every action, there is an equal and opposite reaction. As a starting point, the Law of Karma (Kamma) of Buddhism is merely an extension of Newton’s Law from the physical to the spiritual plane. Thus, it may be reasonably argued that the forces of cause and effect as applied to inert objects likewise apply to thoughts, words, and deeds.  If happiness is given, happiness will be returned; if sorrow is given, sorrow will be returned.

Literally, Karma means "action", "to do".
There are Good Karma (Kushala) and Bad Karma (Akushala). Buddhism is based on verifiable cause-and-effect relationships. Karma is the great law of "cause and effect", of "action and reaction", which controls the destiny of all living entities. This great law functions on the principle, that any action performed produces an equal and opposite reaction, which directly influences our very existence. Buddhists believe that the totality of one’s actions and the results of those actions determine one’s fate in coming rebirth. In Buddhism, this process is called karma (as known as kamma).

Every action must have a reaction, i.e. an effect. The truth applies both to physical world (expressed by the great physicist Newton,
1642 –1726) and to the moral world. Law of Karma in Buddhism is an important application of the Principle of Cause and Effect in morality. The denial of the Law will destroy all moral responsibility.

Every cause has its effect. However, there must be conditions that are ripe for the effect. Karma, be it good or bad, can be affected by the conditions under which the actions are performed.

"As you sow, so shall you reap” This is also known as the "Law of Cause and Effect". 

Karma, for these reasons, naturally implies rebirth since thoughts and deeds in past lives will affect one's current situation. As gravity governs the motions of heavenly bodies and objects on the surface of the earth, karma governs the motions and happenings of life, both inanimate and animate, unconscious and conscious, in the cosmic realm.

Thus, what certain philosophical viewpoints may term "destiny" or "fate" is in actuality, according to the laws of karma, the simple and neutral working out of karma. Many have likened karma to a moral banking system, a credit and debit of good and bad. This samsaric karma comes in two 'flavours' - good karma, which leads to high rebirth (as a deva, god, or human), and bad karma which leads to low rebirth (as a hell-sufferer, as a preta (peta/ the hungry ghost), as an asura (the jealous god) or as an animal).

In its most basic sense, the Law of Karma in the moral sphere teaches that similar actions will lead to similar results. Let us take an example. If we plant a mango seed, the plant that springs up will be a mango tree, and eventually it will bear a mango fruit. Alternatively, if we plant an orange seed, the tree that will spring up will be an orange tree and the fruit an orange. As someone sows, so shall someone reap. According to one’s action, so shall be the fruit. Similarly, in the Law of Karma, if we do a wholesome action, eventually we will get a wholesome fruit, and if we do an unwholesome action eventually we will get an unwholesome, painful result. This is what we mean when we say that causes bring about effects that are similar to the causes.

The Buddha says:
"I declare, O Bhikkhus, that volition is Karma. Having willed one acts by body, speech, and thought." (Anguttara Nikaya)
Every volitional action of individuals, save those of Buddhas and Arahants, is called Karma. The exception made in their case is because they are delivered from both good and evil; they have eradicated ignorance and craving, the roots of Karma.

This does not mean that the Buddha and Arahantas are passive. They are tirelessly active in working for the real well being and happiness of all. Their deeds ordinarily accepted as good or moral, lack creative power as regards themselves. Understanding things as they truly are, they have finally shattered their cosmic fetters – the chain of cause and effect.

Karma does not necessarily mean past actions. It embraces both past and present deeds. Hence in one sense, we are the result of what we were; we will be the result of what we are. In another sense, it should be added, we are not totally the result of what we were; we will not absolutely be the result of what we are. The present is no doubt the offspring of the past and is the present of the future, but the present is not always a true index of either the past or the future; so complex is the working of Karma.

It is this doctrine of Karma that the mother teaches her child when she says "Be good and you will be happy and we will love you; but if you are bad, you will be unhappy and we will not love you." In short, Karma is the law of cause and effect in the ethical realm.

Kamma (Karma) and Vipaka
Karma is action, and Vipaka, fruit or result, is its reaction.
This we will see very clearly when we come to specific examples of wholesome and unwholesome actions.
Einstein on Buddhism

Albert Einstein was a German-born theoretical physicist. Einstein's work is also known for its influence on the philosophy of science. He developed the general theory of relativity, one of the two pillars of modern physics (alongside quantum mechanics). Einstein is best known in popular culture for his mass–energy equivalence formula E = mc2 (which has been dubbed "the world's most famous equation"). He received the 1921 Nobel Prize in Physics for his "services to theoretical physics", in particular his discovery of the law of the photoelectric effect, a pivotal step in the evolution of quantum theory.

He said that Buddhism has the characteristics of what would be expected in a cosmic religion for the future:  

 “The religion of the future will be a cosmic religion.  It should transcend (go above or beyond) 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.” …..” If there is any religion that would cope with modern scientific needs it would be Buddhism”.
-Albert Einstein (1879 –1955)

Teaching of Buddha is more many years earlier than discoveries famous scientists.  Teaching of Buddha is more supreme than science and most supernatural powers abilities. Buddhism is certainly more scientific than any other religion.

The Buddhism is more scientific verifiable than other religions.
BUT, all religion is good. All religion has good teaching accordingly.

Buddhists reject violence. Buddhism is clearly pacifist in its teaching.
We don't believe in God because we believe in humanity. We believe that each human being is precious and important, that all have the potential to develop into a Buddha - a perfected human being. We believe that humans can outgrow ignorance and irrationality and see things as they really are. We believe that hatred, anger, spite and jealousy can be replaced by love, patience, generosity and kindness. We believe that all this is within the grasp of each person if they make the effort, guided and supported by fellow Buddhists and inspired by the example of the Buddha

As Lord Buddha said;
“No one can save us but ourselves,
No one can and no one may.
We ourselves must walk the path,
But Buddha clearly shows the way. "
(Dhp V 165)