Theravada proposes to take on faith the mathematically impossible model of reality: its school Abhidhamma contradicts the theory of probability.

The concept of "satta" in the Theravadin Abhidhamma is the concept of not-existent (satta-pannatti is the avijjamana-pannatti). There was no one who could select events. This means that in the beginningless Buddhist past (the chain of conditioned dhammas does not have a first link) all possible events would have happened. If the realization of Nibbana refers to possible events, then all the causes and conditions of the impersonal-mechanical achievement of Nibbana should have formed in the past.

The infinite monkey theorem: “The probability that an infinite number of monkeys will print any given text on the first attempt is 1”. Here a "monkey" is the past life. A "text" is a sequence of combinations of dhammas, culminating in the realization of Nibbana. As the number of past lives is not limited, the probability of nibbanization in past lives is 1.

Nibbana should be already realized for the infinity of the past by all "people" without exception.

(This contradiction is not removed by the "Two Truths". If the Dhamma is about the true reality (about the given here-and-now), then the logical law of the excluded is valid. True, either "A" or "Not A", the third is not given It is impossible to say at the same time that Satta does not exist (Paramattha-saccha: “A”) and that such a statement is unjust (Sammuti-saccha: “Not-A”). “Two Truths”, simultaneously asserting the truth of the judgments “A” and “Not A" defy logic.)

2. ## Re: Theravada against mathematics

I'm going to allow this for now, but please post about how this relates to Mathematics? I don't see a connection.

-Dan

3. ## Re: Theravada against mathematics

Originally Posted by Germann
Theravada proposes to take on faith the mathematically impossible model of reality: its school Abhidhamma contradicts the theory of probability.
The concept of "satta" in the Theravadin Abhidhamma is the concept of not-existent (satta-pannatti is the avijjamana-pannatti). There was no one who could select events. This means that in the beginningless Buddhist past (the chain of conditioned dhammas does not have a first link) all possible events would have happened. If the realization of Nibbana refers to possible events, then all the causes and conditions of the impersonal-mechanical achievement of Nibbana should have formed in the past.
The infinite monkey theorem: “The probability that an infinite number of monkeys will print any given text on the first attempt is 1”. Here a "monkey" is the past life. A "text" is a sequence of combinations of dhammas, culminating in the realization of Nibbana. As the number of past lives is not limited, the probability of nibbanization in past lives is 1.
Nibbana should be already realized for the infinity of the past by all "people" without exception.
(This contradiction is not removed by the "Two Truths". If the Dhamma is about the true reality (about the given here-and-now), then the logical law of the excluded is valid. True, either "A" or "Not A", the third is not given It is impossible to say at the same time that Satta does not exist (Paramattha-saccha: “A”) and that such a statement is unjust (Sammuti-saccha: “Not-A”). “Two Truths”, simultaneously asserting the truth of the judgments “A” and “Not A" defy logic.)
As far as the laws of mathematics refer to reality, they are not certain; and as far as they are certain, they do not refer to reality.”
Albert Einstein in Geometry & Experience, 1929.

4. ## Re: Theravada against mathematics

Originally Posted by Germann
Theravada proposes to take on faith the mathematically impossible model of reality: its school Abhidhamma contradicts the theory of probability.

The concept of "satta" in the Theravadin Abhidhamma is the concept of not-existent (satta-pannatti is the avijjamana-pannatti). There was no one who could select events. This means that in the beginningless Buddhist past (the chain of conditioned dhammas does not have a first link) all possible events would have happened. If the realization of Nibbana refers to possible events, then all the causes and conditions of the impersonal-mechanical achievement of Nibbana should have formed in the past.

The infinite monkey theorem: “The probability that an infinite number of monkeys will print any given text on the first attempt is 1”. Here a "monkey" is the past life. A "text" is a sequence of combinations of dhammas, culminating in the realization of Nibbana. As the number of past lives is not limited, the probability of nibbanization in past lives is 1.

Nibbana should be already realized for the infinity of the past by all "people" without exception.

(This contradiction is not removed by the "Two Truths". If the Dhamma is about the true reality (about the given here-and-now), then the logical law of the excluded is valid. True, either "A" or "Not A", the third is not given It is impossible to say at the same time that Satta does not exist (Paramattha-saccha: “A”) and that such a statement is unjust (Sammuti-saccha: “Not-A”). “Two Truths”, simultaneously asserting the truth of the judgments “A” and “Not A" defy logic.)
Oogla boogla.