akālikodukkha. The medicine that he prescribed is the Eight-fold Path or the path of Sῑla (Morality), Samādhi (Concentration of mind) and Paññā (Inight), the practical aspect of it is the practice of Vipassanā Meditation clearly revealed by the Buddha in the Mahāsatipaṭṭhāna Sutta.
The word Vipassanā is a Pali term and has a distinct meaning. Etymologically, the term is derived from the root verb passa (in skt. paśya) which means "to see" with"Vi" prefix which means visesena with special manner or vividhena with different angles, or vicayena by disintegrating it. Thus in Pali literature we do find expressions as:
Paññattiṃ ṭhapetvā visesena passatīti vipassanā.
Vipassanā is observation of reality in a special way, in the correct way by disintegrating the apparent truth. It means "to see things as it is, and not as it appears". Vipassana is best rendered in English as insight-Paññā, full wisdom, full knowledge and"Yathābhūta' ñānadassana clear knowledge and vision or knowledge and vision as it is-are the terms generally used to define Vipassanā."
Vipassanā, therefore, can best be rendered in English as insight, to see things as they really are, in their true perspective, in their true nature. It is in true sense a practical technique of self-examination, a scientific method of self-observation that results in the total purification of mental impurities and the realization of highest happiness of full liberation. The best advantage in the practice of Vipassanā meditation is that one finds that even before the eradication of the ultimate suffering, one experiences many benefits. One learns how not to react to the symptoms of suffering, which include the physical and mental discomforts of mundane world amongst the human beings. These discomforts are the main source of suffering, creating psychic and psychosomatic disorders in the society today, thereby, leading to anxiety, stress, tension, conflict etc.
Like a research scientist, the Buddha did an intricate study of suffering mind. First he identified the malady-existence is suffering, dukkha. Then analyzing it systematically, he realized that the cause of this malady of suffering is craving, taṇhā. Going further, he understood that if craving ceases, suffering will automatically cease, therefore, craving must be eradicated. Finally, he rediscovered the way to eradicate craving by the practice of Vipassanā meditation, thereby, attaining the total liberation. As this technique helped suffering people in the time of the Buddha, so also it helps now, whosoever practices it.
To conclude, I may say that Buddhism has an application today and has a special place in the 21st century because of its timeless relevance, emanating from a set of eternal values which are the very basis of Lifeology. It is our responsibility to share our thinking, knowledge and experience of Dhamma, with as many people as possible, so that ultimately we all see that the practical teaching of the Buddha which represents the study of Lifeology, continues to reach mankind in every corner of the world. If everyone practice the Middle Path which leads to Peace, Happiness, Universal-love, Compassion, and Harmony then we will be secure and will make the Planet worth living. With this, Lifeology can and will surly start a new journey for the Second Axial Age even brighter for the future of the human being.
Prof Ravindra Panth
由於論文是用英文撰寫的，為了讓更多的讀者理解論文大意，特附中文概要。
佛法——對生命科學之研究
Prof Ravindra Panth（拉文達·潘思教授）
Panth教授指出，東方文化在一個民族或一種文明的成長髮展中，扮演著關鍵角色。一個民族如同大樹一般,有兩個組成部分：根系與果實。兩者對於樹的繁茂起了主導作用並相互依存。對於一個民族來說，文化是根，歷史是果實。文化離開歷史不能紮根，歷史沒有了文化結不出果實。中印這兩大文明體系，擁有悠久的歷史和活力十足的文化，佛法是其文化與歷史共同的紐帶，因而他們有能力抵禦狂風暴雨、應對世事變遷。這就是東方學問的力量和智慧，同時也與生命科學的智慧相契合。
他認為佛法是實現生命科學的一個重要工具。釋迦牟尼佛的教導，如果應用到日常生活中，將會是解決當今社會問題的一劑萬靈丹，也能反映生命科學之理念。佛法無可替代，是終極真理（或曰Esa Dhammo sanantano，永恆的法）。佛法不只是教義，也是教言、實踐和啟迪教化。道德的基礎——戒律，是佛法中不可或缺的一部分，是鏈接個人與他人的連接點。佛法有三層含義：佛陀的教言（教理）、對其教言的實踐（實修）和對佛陀教化的實現或體驗（體證）。Panth教授認為，佛教不同於其他宗教傳統，佛教和現代科學中的基本概念相呼應，在現代世界中扮演著特殊的角色。佛教可以分為三個類別來討論：哲學、科學與宗教。宗教部分（原理及實踐）只關乎宗教徒，但佛法中相互關聯的哲學（緣起法），也是佛陀關於心與物、心物關係與人類情感之間關係的科學，將惠及大眾。他指出佛陀在鹿野苑初轉法輪時，講到人們最受煎熬的就是“苦”，佛陀給出對治的藥方是“四聖諦”，也就是“八正道”，或者說戒、三摩地和般若，實修方法就是佛陀在《大念處經》中所揭示的內觀禪修。他總結說，實踐佛陀中道，將會帶來和平、幸福、博愛、和諧，並使我們得到安全感和存在感。生命科學將為第二軸心時代開啟一段新的旅程，人類的未來也會更加光明。
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