The Ultimate Theory of the Universe

By Pram Nguyen

Modern scientists are on the verge of crises for new guidance for their research in the 21st century because of new technologies, which have shed light on new discoveries that contradict with the Standard Model and the Big Bang theory. The Ultimate Theory of the Universe not only explains the structure of the cosmos, but also the spiritual facet that the 20th century science has never studied in depth. This book may be used as guidance for both scientists and ordinary people to live a meaningful life.

REASONS YOU SHOULD OWN

THE ULTIMATE THEORY OF THE UNIVERSE

(THE LINK BETWEEN SCIENCE AND BUDDHISM FOR
BETTER LIVING ON EARTH IN THE 21ST CENTURY)

New Guidance for Research in the Twenty-First Century
New Book Boldly Fuses Science, Religion, and Philosophy

* The only complete source of information on Buddhism and modern science
* Revealed in innovative new concepts on space and time measurements!
* Get expert guidance on searching for the truth
* Practical solutions to tough human problems
* Everything you need to discover the latent potentialities within you and your environment!

A COMPREHENSIVE REFERENCE EXPLORING
A BROAD SPECTRUM OF LIFE AND THE UNIVERSE

No God, no Brahma can be found,
No mater of this wheel of life,
Just bare phenomena roll
Dependent on conditions all!
Visuddhimagga

Unlike an animal, man requires more than mere physical comfort and needs help to cope with his frustration and miseries arising from his daily experience. We seem to have an instinctive urgent to seek the Truth, but somehow lack the capacity to find it. The dilemma of trying to set up an absolute standard is merely one of the many puzzles that have harassed mankind since the dawn of civilization. Mans search for Truth has been a never-ending obsession. The Ultimate Theory of The Universe is a bridge between modern science and Buddhism. The author had tried to use Buddhism as a compass for the people of the 21st century. It seeks to answer major questions about Buddhism relation to modern science.

ARRANGED INTO THIRTEEN COMPREHENSIVE SECTIONS

It isnt fair to say that despite all the scientific progress achieved and the advantages conferred on man, science leaves the inner world basically unchanged. It has only heightened mans feeling of dependence and insufficiency, and has barely scratched the surface of mans inner world. Modern scientists are on the verge of crises for new guidance for their research in the 21st century because of new technologies, which have shed light on new discoveries that contradict with the Standard Model and the Big Bang theory.

In addition to its failure to bring security to mankind, science has also made everyone feel even more insecure by threatening the world with the possibility of wholesale destruction. On the other hand, it is not difficult to understand that many of the views held in many religions regarding the cosmos and life are just conventional thoughts of which have long been superseded. It is a general truth to say that religions have greatly contributed to human development and progress. They have laid down value and standards and formulated principles to guide human life. But, for all the good they have done, religions can no longer survive in the modern scientific age if the followers insist on imprisoning truth into set forms and dogmas, on encouraging ceremonies and practices which have been depleted of their original meaning.

Technology has pushed us to the brink of advancement. But the new discoveries and achievements in science are contradicting to the accepted classic theories of today. This conflict calls for a new platform of alignment to guide the world to

• Language: English
• Publisher: Xlibris US
• Release date: Dec 10, 2003
• ISBN: 9781462834679

Pram Nguyen

Pram Nguyen is a Chemical Engineer and an Eastern Medicine Practitioner who is currently working on translating and writing texts. He has written and published many books in his native language. The second book in English, In Search for the Sublime Environmental Lands: Way of Mantrayana-Pure Land Method, is a practical book to support The Ultimate Theory of the Universe in order to help cultivators to attain the Perfect Wisdom and Great Compassion in this life in a short and safe way.

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Copyright © 2003 by Pram Nguyen.

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Contents

PREFACE

AN OVERVIEW

KNOWLEDGE

RELIGIONS AND MODERN SCIENCE

THE ULTIMATE SOURCE OF MIND

STATE OF PRIMORDIAL DARKNESS

THE ILLUSORY NATURE OF ALL THINGS

THE SUPREME LAW IN NATURE THE LAW OF KARMA THE COSMIC LAW OF CAUSE AND EFFECT

SPACE AND TIME

WHAT IS THE ACTUAL AGE OF OUR TRIPLE-WORLD?

A DESTRUCTION OF THE CERTAIN SECTION OF THE UNIVERSE

HOW ALL THINGS AND SENTIENT BEINGS COME INTO BEING?

LIFE AND THE PURPOSE OF LIFE

STATE OF RADIANT PERFECTION ENLIGHTENMENT, OMNIPRESENT, OMNISCIENT, OMNIPOTENT, GREAT COMPRESSION

ENLIGHTENMENT

GREAT COMPASSION (MAHA-KARUNA)

TRI-KAYAS

NEW FINDINGS

REFERENCES

If you are attached to this life,

You are not a Dharma person.

If you are attached to Samsara,

You do not have renunciation.

If you are attached to your own benefits,

You do not have Bodhicitta.

If there is grasping,

You do not have the view.

—Shakyamuni Buddha

Verily this world has fallen upon Trouble; one is born, grows old, and dies—And falls

from one state and springs up in another. From this suffering; moreover, no one knows of

Any way of escape, even from decay and death. Oh when shall a way of escape From this

suffering be made known, from decay and death.

—Shakyamuni Buddha

Human being lives in a wonderful universe, which no one can describe completely.

No words can be used to explain the universe, if he or she is still an ordinary person.

Therefore, if one knows nothing about the universe, I would say that he or she is a shallow

person and his or her life is incomplete.

—Pram Nguyen

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PREFACE

Adoration to all Buddhas and Bodhisattvas of Perfect Wisdom and Great Compassion. Adoration to our Great Compassionate Savior, Mahavairocana Buddha, Omnipresent, Omniscient, Ominipotent!

Adoration to His Potentiality and unmanifested Universality!

Adoration to his Activity, perfectly balanced and accommodating!

Adoration to the Blessed One, Shakyamuni Tathagatas.

Adoration to the Blessed Amitabha Tathagatas.

Adoration to the Blessed Aksobhya Tathagatas.

Adoration to the Blessed Bhaisajya-guru-vaiduryaprabhasa.

Adoration to the Blessed One, Sambhasana.

Adoration to the Blessed Princes among Tathagats: To the Blessed Pundarika Prince; To the Blessed Vajra Prince; To the Blessed Muni Prince; To the Blessed Garbha Prince.

Adoration to the Glorious Mind, the most secret and sacred, wide and deep as the space!

Adoration to its Store of infinite Virtues and Merit that may be fully developed by earnest and true practicing!

In Thy Name, I interpret the Mahayana for the sake of dispelling the suspicious and heretical prejudices of all sentient beings!

By the Ultimate Theory of the Universe, may I scatter Buddha’s seeds for an unending harvest! Based on the teachings of the Lord Shakyamuni, I now propose the Ultimate Theory of the Universe in the simplest way. There are three causes that led me to undertake this task. My first and main purpose is to introduce the true meaning of the Lord Tathagata’s teachings so that everyone might have the advantage of true understanding of the underlying order in the universe. The second reason is to show all those who are following the path an expedient means to get rid of the hindrances of bad actions, to keep their minds free from the craving and infatuations of egoism, and to keep free from the net of evil influences. The third reason is with this theory, human beings are able to make new era in the twenty-first century.

This book is a bridge between science and Buddhism. I have tried to use Buddhism as a compass for the people of the 21st century. It seeks to answer major questions about Buddhism in relation to modern science:

• How does modern science cope with Buddhism?

• Does Buddhism go beyond the understanding of the 20th century scientists?

• Where can we find the guidance for the searches of cosmology, i.e., what is space and time?

• What caused the gigantic explosion Big Bang?

• What was here before the gigantic explosion?

• How did the universe come into being?

• What is subject to origination is subject to destruction. If there is a death of what is born, then when will be the next gigantic explosion? What will it be like?

• What is the actual age of our earth?

• When did human appear on our earth?

• Are there other living beings in space? Who are they? Where are they?

The last, but not least, reason is the wish to provide everyone a meaningful purpose of life.

What is the purpose of religion?

Everyone has his/her own mind. Religion should be treated as the food for the mind. Remember that we do not need religion to give a dream for our next life or provide us with some dogmatic ideas to follow, in such a way that we surrender our human intelligence and become a nuisance to our fellow beings. A religion should be a reliable and reasonable method for people to live here and now as cultured, understanding beings, while setting a good example for another to follow. If a person still has sufferings, then religion must achieve its purpose, which is liberation. Immediately after the liberation, this person will get rid of his/her own religion. The word Buddhism, which I mention here, is represented for the true meaning of the Lord Tathagata’s teachings. Everyone can gain it through Buddhist schools, if and only if when studying one must follow the Sutras (Buddhist texts) word for word with a purified mind, which contains no anger, lust, greed, and Ignorance (known as the cause of samsara, which is the cycle of birth and death). Otherwise, if he/she uses the polluted mind while studying, he/she then gains nothing from Buddhism. Buddhism is not thinking, but doing, not concept but action.

I am not a Buddhist sage nor a Buddhist saint. I am simply an engineer, who has been studying Buddhism for more than 27 years and still not enter the Bodhisattvabhumi, which is one of the 52 stages to become a buddha. Accordingly, I have tried to take my material chiefly from the following Sutras and Sastras (Buddhist treaties):

Sutras

*   Avatamsaka

*   Vajracchedika Prajna-paramita

*   Mahavairocana

*   Vajrasekhara

*   Surangama

*   Saddharma Pundarika

*   Vimalakirti Nirdesa

*   Lankavatara

*   Prajanaparamita

*   Mahaparinirvana/Nirvana

Sastras

*   The Ten Stages of the Development of Mind

*   Nagarjuna’s Aspiration to Enlightenment (Bodhicitta)

*   Mahayana Shradhotpaddha

In addition to these Sutras and Sastras, I also used some works of Venerable K. Sri Dhammananda, Narada Maha Thera, Thich Vien Duc, Thich Dong Hanh, Thich Thanh Tu, Thich Thien Hoa, Thich Khanh Anh, Thich Tri Tinh and many others.

These Sutras and Sastras are not easy for ordinary men to comprehend because the ultimate truth does not give satisfaction to the emotion and intellect. Truth happens to be the most difficult thing for men, with either apparent or relative knowledge, to comprehend. The ultimate truth can only be fully comprehended by insight. For this reason, it is why Buddha uttered the following verse in which he expressed his reluctance to preach the Dharma (Truth) to the world at large, which he saw visibly, face to face, without any traditional instruction:

This that through many toils I have won—Enough! Why should I make it known By folk with lust and hate consumed Not this, the Truth that can be grasped! Against the stream of common thought, Deep, subtle, difficult, delicate, Unseen twill be by the passion’s slaves Cloaked in the murk of Ignorance.

A Buddhist master said:

An insect that is said to live in the eyebrows of a mosquito does not see the wings of the roc (mystical bird of China). How can a tiny lizard imagine the scale of a dragon? The antennae of a snail cannot reach the sky, nor can the feet of a dwarf touch the bottom of the ocean. The blind from birth is unable to see the sun and the moon as the deaf cannot hear the rumbling of thunder. Such are the ranges of comprehension of men of little wit. Among people, differences exist between the good and the bad, the wise and the foolish. The good and the wise are rare, the bad and the foolish are abundant.

A final note to modern commentators: Those who do not understand Mahayana (sublime and profound teaching) and Mantrayana (Esoteric teaching) must think at least twice before foolishly damning this teaching.

In light of Buddhism, all things are created by the Mind (the source of one’s true wisdom). Things as one sees them are only the shadows of one’s own Mind, but if one puts the character for Mind everywhere as a reminder, then even truth, if attached to, becomes a concept and a burden. The greatest attachment is attachment to one’s self. The harder one tries to attain happiness or even Enlightenment, the more self-conscious one becomes. In life, we take endless pains to preserve our ego-self. We rarely put our whole life into anything. Because of the fear of failure and timidity, we go only half-way, seldom all out. Nothing is really accomplished unless one’s whole life is invested in it, until you are broken. When the ego-self is broken, the real self begins. You are no longer in the cycle of birth and death. In one thought, you are able to understand the truth of all things.

Omnipresent, Omniscient, Omnipotent!

Aum! Oh, thou who holdest the seal of power, raise thy diamond hand, bring to naught, destroy, exterminate!

Aum! Thou subtainer, sustain all who are in extremity!

Aum! Thou purifier, purify all who are in bondage to self!

Aum! May the ender of all suffering be victorious!

Aum! Oh, thou perfectly enlightened, enlighten all sentient beings!

Oh thou who are perfect in Wisdom and Compassion, emancipate all beings, and bring them to Buddhahood!

Aum! Adoration to Tathagata, Sugata, Buddha, of perfect Wisdom and Compassion. Thou who hast accomplished, is accomplishing, and will accomplish all these Words of Power! So be it!

Aum! Ah Hum

Bodhisattva-Sila Keeper: Pram Nguyen

Dharma Label: Dharma-Samadhi

Athens, Ohio

September 30, 1990

AN OVERVIEW

The Background and the General Characteristics of Modern Science

What is the goal of science?

In the simple way, scientists try to develop an accurate objective picture of what the universe is and how it works in the sense of causes and effects. A picture that is free of distortions may result from emotional bias, prejudices, errors, or deceptions. This picture, so far as it has been developed, is the subject matter of science. In other words, scientists try to use the law of cause and effect as well as they can. However, all scientific information is based on observations. As a matter of fact, observations in science are restricted to impressions gained through one or more of the five basic senses in their normal state: seeing, touching, hearing, tasting, and smelling. This confirms that scientific truth is built upon logical observations of sense-data, which are continually changing. Scientific truth is, therefore, relative truth not intended to stand the test of time. A wise scientist, being aware of this fact, is always willing to discard a theory, if a better one can replace it. In Einstein’s Dream: The Search for a Unified Theory of the Universe, Barry Parker, the author, points out:

Science takes some pretty strange twists at times, and ideas that seem completely outrageous to one generation are commonly accepted during the next.

Scientists attempt to understand the outer world, which is only the physical aspect, and have barely scratched the surface of man’s inner world. For instance, what is life? According to science, life can be defined as a self-contained system of molecules that can duplicate itself from generation to generation. This is also the view of materialists.

Where is the spiritual world in this definition?

Our picture of the universe was developed in the past, but Western intellectual merely accept the picture from Aristotle’s era (340 B.C.). In fact, many civilizations existed and have disappeared in Central Asia, the Middle East, Africa, and ancient America. No documents on these civilizations are even remotely available, except the human document. Man does not trust one another. What he understands is the best; therefore, he does not like to listen to the facts from someone else.

Our picture of the universe is continually changing from Aristotle, Ptolemy, Nicolas Copernicus, Johannes Kepler, Galileo Galilei, Sir Isaac Newton, Heinrich Olbers, Immanuel Kant, Edwin Hubble, and so on. In the present time, scientists describe the universe in term of two basic partial theories. They are the General Theory of Relativity and Quantum Mechanics. However, these two theories are known to be inconsistent with each other.

The fact is, if there is a subject that travels with a speed greater than the speed of light then both theories are invalid. Tachyons, an inflation rate of the universe after the Big Bang, are cases in point. Another disadvantage of these two theories is that they cannot explain anything about Mind, one of the most fundamental aspects of life as defined by Buddhism.

How did human beings and living things come into being without spiritual or Mind and what is really the meaning of life?

A Model of Reality as Mind was proposed by Henryk Skolimowski, from the University of Michigan, to complete and correct the lack of science in this field. However, this is merely a product of Western philosophy because mind in this proposal is identical to the sixth consciousness of Buddhism; therefore, this is also not the ultimate theory of the universe.

In Buddhism, Edward Conze, the author, writes:

During the last two centuries, spiritual interests in Europe have been relegated into the background by preoccupations with economic and social problems. The word ‘spiritual’ seems vague, nowadays. It is, indeed, not easy to define. It is easier to state by what means one gets to the spiritual realm than to say what it is in itself. Three avenues of approach to the spiritual are, I think, handed down by the utmost universal tradition of the sages, ‘to regard sensory experience as relativity unimportant; to try to renounce what one is attached to; to treat all people alike—whatever their looks, intelligence, color, smell, educations, etc.’

The collective effort of the Europeans races during the last centuries has gone into channels, which by this definition are not ‘spiritual’ . . . For 3,000 years; Asia alone has been creative of spiritual ideas and methods. Europeans have, in these matters, borrowed from Asia, have adapted Asiatic ideas, and, often, coarsened them. One could think, I think, point to any spiritual creation in Europe, which is not secondary, which does not have its ultimate impulse in the East . . . All European spirituality has had to be periodically renewed by an influx from the East, from the time of Pythagoras and Parmenides onwards. Take away the Oriental elements in Greek philosophy; take away Jesus Christ, Saint Paul, Dionysius Areopagita, and Arabic thoughts, and European spiritual thinking during the last 2,000 years becomes unthinkable.

How does Buddhism explain about life?

According to Buddhism, life can be defined as a combination of mind and matter. Mind consists of the combination of sensations, perceptions, volitional activities, and consciousness (there are eight kinds of consciousness). Matter consists of solidity, fluidity, motion, space, and heat or energy—Earth, Water, Wind, Space/Ether/Void, and Fire.

In light of modern scientific discoveries, many religious concepts are crumbling under the pressure of modern science and are no longer acceptable to the intellectual and the well-informed man. Is Buddhism strong enough to face any modern view, which poses a challenge to religion?

The Buddha said that the beginning of the universe and the end of the universe is within the cycle of repeated births and deaths. The universe is nothing but samsara, the realm of births and deaths. According to Bertrand Russell, a great scientist, There is no reason to suppose that the world had a beginning at all. The idea that things must have a beginning is really due to the poverty of our thoughts. He again says that he respects the Buddha for not making false statements like others who committed them regarding the origin of the world. In relationship to Russell, Einstein’s autobiography states, If there is any religion that would cope with modern scientific needs, it would be Buddhism.

Both K. Sridhammananda and Narada Maha Thera said:

Religion without science is crippled, while science without religion is blind. Ho wever, it is dangerous to stretch the meaning of the Buddha’s teachings to fall in line with recent scientific findings. The reason is that science keeps on changing, but Buddhism has no need to keep revising its teachings. If there is any religion, which does not have to change its doctrines and dogmas from time to time to keep pace with science, this religion is Buddhism. Apart from being scientific in the methods adopted in it presentations, Buddhism remains in alliance with science, by stimulating man to discover his own latent potentialities as well as those of his environment. Thus, there is no need for Buddhism to surrender its views to science. Buddhism embraces science and then moves beyond the limitations of science. Buddhism bridges the gap between religions and scientific thoughts.

In the present time, scientists, historians, astronomers, botanists, anthropologists, biologists, and great thinkers have all contributed vast new knowledge about the universe. This latest discovery and knowledge is not at all contradictory to the teaching of the Buddha.

It should be remarked that the Buddha did not attempt to expound any cosmological theory. However, Buddhism is not but a reflection of the ultimate Truth; therefore, we can understand the universe by studying the teachings of the Buddha. What I know and what I am going to explain thoroughly in this book is only a portion of the Dharmadhatu (is the source of the six outer sense bases, the six personal sense bases, and the six perceptions (vijnana), or the real Body and Mind of the Buddha), which can be compared to as a drop of water in the ocean.

The final statement I would like to make here is that we should use our innate wisdom to realize the universe. If we use our delusion minds through our five sense faculties (eye, ear, nose, tongue, and body) and their objects (sights: color and shape; sounds: sentient, unsentient, and honorable sounds; smell: odor, fragrances; tastes: sweet, sour, bitter, salty, etc.; pleasure, pain, and neutral) to understand the universe, like science and many religions, then we are in the same boat with The Blind Men and the Elephant.

The Blind Men and the Elephant is the first and very important lesson, which I received from my Buddhist Masters when I came to visit them 28 years ago. Here is a synopsis of that story:

Thus have I (Ananda) heard: Once the Shakyamuni Buddha was staying near Sravasti at Jeta Grove, in Anathapindika’s Park. Now on the occasion, a number of sectarians, recluses, and Brahmanas, who were wanderers, entered Sravasti to beg a donation. They were men of diverse views, accepting diverse faiths, of diverse goals, and by diverse opinions and sway to and from.

Now, some of these recluses and Brahmanas held such views as these: ‘Eternal is the world: this is the truth, all else is delusions’. Others again held: ‘The world is finite’ or ‘The world is infinite’. Or again: ‘Body and soul are one and the same’. Others said: ‘Body and soul are different things’.

Some held: ‘The Tathagata Buddha exists after death’; or that ‘The Tathagata exists not after death’; or ‘The Tathagata both exists and exists not after death’. Each maintained his own view was the truth and that all else was delusion.

So they lived quarrelsome, noisy, disputatious, abusing each other with words that pierced like javelins, maintaining: ‘This is the truth that is not the truth. That is not the truth, this is the truth." Now the number of Buddhist monks, robbing themselves early and taking bowl and robe, entered Sravasti to beg a donation and on their return, they ate their meal and came to the Buddha, saluted Him, and sat down at one side.

So seated, those Buddhist monks described to the Buddha what they had seen and heard of those recluses and Brahmanas who were sectarians. Then said the Buddha,"These sectarians, Monks, are blind and unseeing. They know not the real, they know not the unreal; they know not the truth, know not the untruth. In such a state of ignorance do they dispute and quarrel as ye describe. Now in former times, Monks, there was a Raja (King) in this same Sravasti. Then, Monks, that Raja called to a certain man saying, ‘Come thou, good fellow! Go and gather together all the blind men that are in Sravasti’.

‘Very good, Your Majesty’, replied that man, and in obedience to the Raja, gathered together all the blind men, took them with him to the Raja and said, ‘Your Majesty, all the blind men of Sravasti are now assembled’.

‘Then, my good man, show the blind men an elephant’, said he Raja.

‘Very good, Your Majesty’, said the man, and did as he was told, saying, ‘Oh ye blind, such as this is an elephant’. To one man he presented the head of the elephant, to another the ear, to another a tusk, the foot, back, tail and tuft of the saying to each one that was the elephant.

Now, Monks, that man having presented the elephant to the blind men, came to the Raja and said, ‘Your Majesty, the elephant has been presented to the blind men. Do what is your will’. Thereupon, Monks, that Raja went up to the blind men and said to each, ‘Have you studied the elephant?’

‘Yes, Your Majesty’, said the blind men.

‘Then tell me your conclusion about him’, said the

Raja.

Thereupon those who had been presented with the head answered, ‘Your Majesty, an elephant is just like a pot’. Those who had only observed the ear replied, ‘An elephant is just like a winnowing basket’. Those who had been presented with the tusk said it was a plowshare. Those who knew only the trunk said it was a plough. ‘The body’, said they, ‘is a granary: the foot a pillar: the back a mortar: the tail a pestle: the tuft to the tail just a besom’.

Then they began to quarrel, shouting, ‘Yes, it is!’ ‘No, it is not!’ ‘An elephant is not that!’ ‘Yes, it is like that!’ and so on, until they came to fisticuffs about the matter.

Then Monks, that Raja was delighted with the scene. Just so are these sectarians who are wanderers, blind, unseeing, knowing not the truth, but each maintaining it is thus and thus.

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KNOWLEDGE

According to the Lankavatara Sutra, there are four kinds of knowledge: 1) Appearance Knowledge, 2) Relative Knowledge, 3) Perfect Knowledge, and 4) Transcendental Intelligence.

Appearance Knowledge: This knowledge belongs to the ignorant and simple-minded who are addicted to the notion of being and non-being, and who are frightened at the thought of being unborn. It is produced by the concordance of the triple combination and attaches itself to the multiplicities of objects; it is characterized by attainability and accumulations; it is subject to birth and destructions. This knowledge also belongs to the persons who revel in discriminations, assertions, and negations.

Relative Knowledge: This knowledge belongs to the world of the philosophers. It rises from the mind’s ability to consider the relations, which appearances bear to each other and to the mind considering them. It rises from the mind’s ability to arrange, combine, and analyze these relations by its power of discursive logic and imagination, by reason of which it is able to peer into the meaning and significance of things.

Perfect Knowledge: This knowledge belongs to the world of the persons who recognize that all things are but manifestations of mind; who clearly understand the Shunyata (caused come into existence only to perish) or emptiness or voidness, the unbornness, the egolessness of all things; who are entirely free from the dualism of being and non-being, all assertions and negations, and who, by reason of self-realization, have gained an insight into the truths of egolessness and imagelessness. They no longer discriminate the world as subject to causation; they regard the causation that rules the world as something like a vision and a dream. To them, there is nothing evolving and nothing disappearing. Perfect knowledge differentiates the enlightened stages and is the pathway and the entrance into the exalted state of self-realization of Noble Wisdom.

Transcendental Intelligence: This belongs to the world of the Tathagatas (the Buddhas) where the Tathagatas have something extremely wonderful. None but a Tathagata can impart to a Tathagata those laws, which the Tathagata knows, all laws are taught by the Tathagata and by Him alone. No one but He knows all laws, what they are, how they are like, what they are like, of what characteristics, and of what nature they really are. If the ten directions of space were full of Boddhisattvas, who have perfect knowledge, as of dense reeds and bamboos, without any interstices, all combined to investigate the law, which the Buddha has realized, they could not begin to fathom what he has realized. For example, take all the students in elementary school and combine their knowledge to grasp the concept of calculus. They would not be able to comprehend that concept completely. Therefore, we should fully trust in what the Tathagata declares in order to unite with the highest truth.

Clearly, relative knowledge belongs to the mind of modern scientists; therefore, they never reach to the highest truth. To them, there