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The Buddhist Innovation for the Wholistic Well-being Care๒๗ 

 

Amarjiva Lochan 

Dean, International Relations   

University of Delhi, Delhi, India 

Email: amarjiva@hotmail.com 

 

Manaskara, the Most Venerable Monks, and the honored delegates. 

I am so glad to Mahachulalonkornrajavidyalaya, Chiang Mai, for giving me 

this opportunity to talk on this topic which is very unique in many ways, as you have 

seen. Because I find them very challenging to study and to make a future comment 

for research in this area.  

This is, right now, the age of Artificial Intelligence  or A.I. and I shall call it as 

“the A.I.age”. The A.I. is dominating our lives, that was  any scientific technology never  

before effective on our lives. In the previous speaker’s slide, I saw one line that he 

was speaking about Stephen Hawking, on which he mentioned that “the happening of 

A.I. is either the best or the worse for the future of mankind”.  I think that Stephen 

Hawking was partially right about the danger of A. I.  especially in the cultural-religious 

social behavior of humanity.  

Artificial Intelligence was started in the world around the year 1970s,  it was 

on the preiod of Vietnam War  to prepare Sena or soldiers who would  be going to 

fight a war without loosing   their lives. So the basic beginning of A.I. is criminal and it  

is very dangerous(in this above mentioned case). It was not enough intelligence to 

make us being intelligent, and the scientific discoveries keep on thinking of the best 

way out or two things in the world.  

 
๒๗ Online speech presented in the 3rd International Coference,BUPAI 2021, Chiang Mai. 



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Number 1, that is  to make the facilities of daily activities to be easier faster 

without any headage.  

Number 2, that is to use this kind of innovation for massive level of 

productions. So again, here, you can see, the element of commerces comes,  the 

element of trades comes and the element of trades and comercial profits comes. So 

that sources of scientific development of Artificial Intelligence’s tune or A.I.’s tune  will 

be reaction and response about what is in Buddhism. It is my main topic.  I am not 

talking about the history of Artificial Intelligence that who is going to be number one, 

who is number 2, and number 3. This is all the data related to A.I. in general and not 

in the specific way of  Buddhism. 

I think here being part of the Buddhist seminar very respectfully, I would like 

to confine the issue of A.I.   as far as related to the Buddhist religion only. This is my 

humble offering to the knowledge of this way. To begin with, it is always good to share 

ideas and consider those from other areas; both in  the  East and West. It is the artificial 

intelligence to whom in the Western world.  Of course we can learn we can understand 

for our own perspective, but it is always member when there was a workshop done in 

Europe in very recently three years ago.   On culture imported, cultural impact of 

Artificial Intelligence that is they have  15 to 16 people talking about the impact coming 

from that.  But the problem is that, the book came also like the Culture of Technology 

written or edited by Arnold Pacey.  Arnold in the obvious article the book there talks 

about mostly from the Western concepts of culture values out of 12 people writing 

contributing workshop and their writing artificial intelligence in the book.  

We find that there is only one person is representing India and unrelated 

presenting as I think in Singapore. There is nobody talks about other countries, and 

hard to talk about Buddhism but they mention Buddhism, and he said in the preface 

of the Buddha. The aims of western world are in technology that thing to A.I. 

development culture technology. It is related to the Buddhist concept of right action, 



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from that many people pick up the idea of artificial intelligence to be applied for 

developing Buddhism. I want to comment on that a little bit later.   

So coming back, we have to remember Artificial Intelligence, the first word 

is very important, many think of Buddhist ethics. Artificial is not original or Artificial 

means not original. We have to remember this word’s meaning whenever we talk 

about A.I. application in the study of Buddhism and Buddhist ethics.  It is true that 

Buddhism is the religion in the sense of moral meaning which talks about new ways at 

new ideas to be changing on the time, not thing is permanent (Anicca). This Anicca 

gives you right to speak, the change we have to adopt in our daily life.  

Of course,  Buddhist perspective of impermanence in the world   all the 

lifves have to adopt in to a new situation in the bad and good both.  

Does it mean that they are going to use the definition of Buddhist ethics on 

the ground of artificial intelligence?  

Of course, Artificial Intelligence makes your life is easier, but that is idea why 

you to be having the right action new life. We are mostly Buddhist concept 

holders.  We refer to the arguments that artificial intelligence robotics may combine 

together to promote Buddhism and health explore.  I'm afraid I do not subscribe to his 

idea that the monk can be replaced by this kind of artificial robot from our previous 

speaker from Singapore. She talks about Minta, the Japanese robot monk which was 

in 2017, 4 years ago. It was introduced first time in the very important temple, and this 

Minta that we have to see for Buddhist pagoda for recitation  of Suttra.  This Sutra is 

well known, she knows only Heart Suttra in the moment. Because Heart Sutra or 

Hadaya Suttra in Sanskrit   in Mahayana Buddhism  is the main core teaching in this 

particular temple that the Minta is there.  She recites sermon about the Heart Suttra 

all the time, over and over, again and again of the experiment.  

First of all, $1,000,000 was the cost of making Minta. Of course, the 

Japaneses are very rich, so they can make  thousands Minta like this. The monk on the 

video I saw just now, the religious lecter, he's trying to defend that may be in the 



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future more acceptable in society, and more human in society. I can say that he/she 

is a robot that we can speak with the new ideas about the different history electric 

Buddhism different philosophy of Buddhism. That it may be useful. But we can’t feel 

that kind of chanting or any impact in our physical body scientific knowledge of mind 

on mind.  

When a monk threw sprinkle holy water or not or he changes the tone of 

the word up and down depending on the mood of my problem, then I'm talking to a 

monk. Scientific development can make also the robot to go up and down by sound 

pitch. But the touch will be still electronic touch, it is not the human touch. There 

many of us have seen much any young lives. Some Buddhists also touch us and we 

become soul in power so devoted to standing and adopting in our lives.  

So this replacement can not happen in Theravada Buddhism for sure.  I can 

not say many things about Mahayana in this moment, but Buddhism is Buddhism, 

whether it is Mahayana or Theravada Buddhism. The impact can be very limited to 

say. 

 Secondly, you have seen much writings on this issues. One Ajahn, Prof.Dr. 

Soraj Hongladarom from Chulalongkorn  Uinersity wrote about this. But he always has 

faith to understand that A.I. robotics can be helpful in understanding the human value 

of Buddhism and spent ethics. But how it regulates ethic learning?  This is my question 

mark on Ajahn   Soraj Hongladarom’s writing on the subject of A.I. and some relations 

on Buddhism.  

The Buddhist value is important, I know, Dukkha is the main reason of all 

sufferings that the Buddha tried to find out the right action, the right way to reduce 

the Dukkha. It can not be removed forever, while talking about the reduction in our 

Buddhist Ethics. If some the artificial intelligence robots can create,  the sound creation 

can do that, of course, it has some value.  

But in the longer run, Artificial Intelligence can be a supplement to help one 

person to understand the Buddhist value on the concept of Right Action, Right Dana 



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(right concept of donation). I think that every morning when the monk comes to collect 

alms(food),  that can not be possible for Buddhist robotic monks come to the street 

to collect Dana or “Pindhabat” from the Donors at all. They will be mising those 

human touches of the chanting and reviewing the blessing in the early morning before 

the sun rises. That becomes a part of our lives and shaveft our lives.  

This will be the real mising or  deffintly mising. All the monks want to sleep 

in the monastery and send  the A.I. robots to go and collect arms out side, that I don’t 

think this situation can come at least in the next 100 and 200 years. So A.I., I think is a 

good idea for developing and progress. It can help and store the knowledge and help 

in passing all  knowledges of Buddhist wisdom to the people by the storage of the 

data base into robots. Through the body of robot, And by mood of  people can seak 

out  such a kind of Suttra and a kind of chanting. But when we talk about that later. 

Tha’s all.  

To make human or replacement of monks and nun, it will be difficult for us, 

you can see even the robots  are created in the Japanese temple.   

She(Minta) is a woman, no problem, but you see  a triat, that it is very un-

Buddhistics. it looks like Ninja. That is Cartoon at all for those can call and make it like 

this. But I can see the human touch is a very much  important factors in the adopting 

of A.I. We can adopt A.I. in the Buddhist temple for the gardening for the teaching, for 

the cooking in the kitchen, for the arranging shoes, and keeping the other items for 

providing medicine, but the Buddhist monk’s roles cannot take away from the robots  

That will be a sad story when we have A.I. replaced on Buddhist monk’s 

roles. Because we depend on the human touches of a Buddhist monks. That is very 

important to our life. 

 

 

 

 




