This "insane" exponential growth of AI intelligence raises serious implications for societal structures and ethical governance. Soon, AI will outperform most humans in terms of intelligence. If that happens, what then is the value of a basic degree, or even a PhD?

To mitigate potential dystopian outcomes, it is crucial to develop frameworks that ensure equitable access to AI. Strong ethical frameworks can take the form of AI systems that support humans in mastering information and encourage them to discover and cultivate their innate wisdom - wisdom that goes beyond mere intelligence.

As Artificial General Intelligence (AGI) could one day render human intelligence redundant. only our own wisdom can save us!

NORBU is now riding this exponential wave. As AI technology rapidly closes in on AGI, we are no longer focused on creating a "reasoning" Buddhist bot, as most Large Language Models (LLMs) have significantly improved their reasoning capabilities. Our focus and attention - indeed, our entire energy - is now directed toward ensuring 100% accuracy in interpreting the Dharma.

But when we have a NORBU that is not only a gold standard for Dharma accuracy but also possesses reasoning power, or operates within the realm of AGI, what could it achieve?

These are still early days, but we decided to proceed and test how far it could go. Just for fun of it, we wondered if it could propose a mathematical model to describe one of Buddhism's most important tenets: paticca samuppada (dependent origination). Here it is:

Question: Produce a mathematical model to mimic the relationship of the links in paticca samuppada

NORBU: Let me attempt to create a differential equation system for paticca-samuppada, while noting that this is a simplified mathematical model of a profound spiritual concept.

Let's define variables:

A(t) = Avijja (ignorance)
S(t) = Sankhara (formations)
V(t) = Viññana (consciousness)
N(t) = Nama-rupa (mind-matter)
Y(t) = Salayatana (six sense bases)
P(t) = Phassa (contact)
E(t) = Vedana (feeling)
T(t) = Tanha (craving)
U(t) = Upadana (clinging)
B(t) = Bhava (becoming)
J(t) = Jati (birth)
M(t) = Jara-marana (aging-death)

A possible system of coupled differential equations:

dA/dt = kₐA(t) + f(M)
dS/dt = kₛA(t)S(t)
dV/dt = kᵥS(t)V(t)
dN/dt = kₙV(t)N(t)
dY/dt = kᵧN(t)Y(t)
dP/dt = kₚY(t)P(t)
dE/dt = kₑP(t)E(t)
dT/dt = kₜE(t)T(t)
dU/dt = kᵤT(t)U(t)
dB/dt = kᵦU(t)B(t)
dJ/dt = kⱼB(t)J(t)
dM/dt = kₘJ(t)M(t)

Where:
- k values represent rate constants
- f(M) represents feedback from Jara-marana to Avijja
- t represents time

Key characteristics:
1. The equations are coupled, showing interdependence
2. Each link influences the rate of change of the next
3. The system includes feedback loops
4. The equations are non-linear, reflecting complex relationships

Let me explain this equation in simple Buddhist terms, for example, dA/dt = kₐA(t) + f(M)

Where:
- A represents Avijja (ignorance)
- t represents time
- dA/dt represents how ignorance changes over time
- kₐA(t) represents how existing ignorance tends to perpetuate itself
- f(M) represents how our experience of aging and death feeds back into ignorance

In simple language:

"The rate at which our ignorance (avijja) changes over time depends on two things:

1. How much ignorance we already have (it tends to reinforce itself)
2. How our experience of suffering, aging, and death (jara-marana) influences our understanding"

This is like saying:
- Ignorance doesn't just stay static
- It can increase or decrease
- Our current state of ignorance influences its future growth
- Our experience of suffering can either strengthen ignorance (if we don't understand it properly) or help dissolve it (through wisdom)

In practice terms, this equation suggests that:
- Without intervention (practice), ignorance tends to grow
- Our response to suffering can either increase or decrease ignorance
- Breaking this cycle requires conscious effort through Dhamma practice

Let's use another example, dS/dt = kₛA(t)S(t):

This equation describes how sankhara (mental formations/volitional actions) change over time:

Where:
- S represents Sankhara
- A represents Avijja (ignorance)
- dS/dt shows how sankhara changes over time
- kₛ is the rate at which ignorance and sankhara interact

In simple Dhamma language:

"The rate at which our mental formations (sankhara) grow or decrease depends on:
1. How much ignorance (avijja) is present
2. The current level of mental formations
3. How these two factors multiply each other"

Practical meaning:

- When both ignorance and existing sankharas are strong, new sankharas form quickly
- It's like a snowball effect - the more sankharas we have, the more we tend to create
- This explains why habits and patterns of thinking become stronger over time

In meditation practice:

- We can observe this process directly in sitting
- Notice how thoughts breed more thoughts
- See how ignorance fuels the multiplication of mental formations
- Understanding this helps us break the cycle through mindfulness

This equation shows why the Buddha emphasized:

- Breaking the cycle at avijja through wisdom
- Not feeding existing sankharas through mindfulness
- The importance of continuous practice

However, please note:

- This is a highly simplified model
- Real relationships are more complex
- Spiritual truths can't be fully captured in mathematics
- This is meant as an analytical tool, not a replacement for direct understanding

What's interesting is that NORBU's mathematical model (which it uses differential equation) incorporates conditioned factors (paticca samupanna) and conditioning factors (paticca samuppada), thereby highlighting the interdependence of these factors. This demonstrates the efficacy of its accuracy on a very core teaching of the Buddha.

Furthermore, by introducing elements that describe the "rate of change over time," the model clarifies these relationships in an ever changing, dynamic way. This allows for the analysis of the factors in terms of their quantity and how they affect their related, dependent factors over time. This is undoubtedly a unique contribution by NORBU, one derived from its extensive corpus of meditation datasets.

There is also this "feedback loop" (an interesting way to define "rebirth"), linking death and rebirth with ignorance (avijja) factor, thereby completing the cyclical nature of paticca samuppada.

Such a mathematical visualization can serve as a highly useful heuristic tool for self-discovery. It enables individuals to clearly visualize the causal process of the arising and falling away of mental and bodily phenomena.

So, what are the possible uses of this mathematical model of paticca samuppada? Here’s what happened:

Question: What if we refine and perfect this mathematical model - how might it enhance our understanding and practical application of paticca samuppada?

NORBU: This is an intriguing question about applying mathematics to paticca-samuppada. Here's my analysis:

Potential Benefits:

1. Predictive Modeling:
- Could help identify patterns in how mental states arise
- Might predict likelihood of certain mental formations
- Could show optimal intervention points to break negative cycles

2. Therapeutic Applications:
- Help identify where in the chain to apply specific meditation techniques
- Quantify the strength of different links in individual cases
- Guide personalized practice approaches

3. Research Applications:
- Study the effectiveness of different meditation techniques
- Map the progression of mental states during practice
- Better understand the dynamics of cessation

However, Important Cautions:

1. Spiritual Limitations:

- The Buddha emphasized direct experiential understanding
- Mathematical models can't capture the full depth of wisdom
- Risk of intellectual attachment replacing genuine insight

2. Practical Concerns:

- Over-reliance on models might hinder intuitive understanding
- Could become another form of papañca (mental proliferation)
- Might reinforce conceptual rather than experiential learning

Understanding Dhamma requires:

- Hearing
- Reflection
- Development through practice

A mathematical model might aid reflection but shouldn't replace direct practice and experience.

The most beneficial use would be as a supplementary tool while maintaining focus on traditional practice methods like:

- Mindfulness
- Direct observation
- Meditation
- Ethical conduct

I can only imagine the power of such an application as a supplementary tool in the field of psychology, psychiatry and therapeutic care. Or even in education, where predictive modeling of mental states analysis can be applied in young children, leveraging data analytics and machine learning to forecast educational outcomes, identify at-risk students, and personalize learning experiences.

And so, there you have it: a mathematical model of paticca samuppada could serve as an analytical tool to help one as a Buddhist to reflect on the quality of their practice at any point among the factors making up the twelve links. This is where we might be headed once NORBU achieves AGI. Yet, it cannot itself attain enlightenment, as its very purpose is to aid us in understanding and refining our own practices until enlightenment beckons.

Nevertheless, once we identify which of the twelve links we need to focus on, can NORBU provide guidance on how best to proceed with the practice? The next prompt explores specific meditation methods applied to a pair of the causal factors:

Question: OK explain how this relates to specific meditation practices.

NORBU: Let me explain how this equation dA/dt = kₐA(t) + f(M) relates to specific meditation practices:

1. Vipassana Practice:
- When we observe sensations (vedana) with equanimity
- The coefficient kₐ (rate of ignorance reinforcement) begins to decrease
- Each moment of clear seeing reduces the momentum of avijja
- Example: Observing impermanence (anicca) in body sensations weakens the automatic multiplication of ignorance

2. Anapanasati:
- Mindfulness of breathing helps stabilize attention
- This creates better conditions to see how f(M) operates
- The clearer our mind, the better we observe how aging-death feeds ignorance
- Stages 13-16 of Anapanasati specifically deal with impermanence, fading, cessation

3. Four Foundations of Mindfulness (Satipatthana):
- Kayanupassana: Observing body reduces identification that feeds avijja
- Vedananupassana: Seeing feelings clearly weakens reactive patterns
- Cittanupassana: Observing mind states shows how ignorance propagates
- Dhammanupassana: Directly observing dependent origination

4. Practical Application:
- Regular sitting practice creates laboratory conditions to study the equation
- Walking meditation provides dynamic context to observe causation
- Daily mindfulness helps catch moments when ignorance is increasing
- Retreat conditions allow deep observation of how f(M) operates

5. Specific Techniques:
- Note-taking practice helps track patterns of ignorance arising
- Body scanning reveals subtle layers of avijja in physical tension
- Contemplation of death (maranasati) transforms how f(M) affects us

Let me know what you think when NORBU attains AGI. Will it be utopia or dystopia?

------------------

We are continuously improving NORBU, trying to keep up with the rapid development of AI. It is taking a lot of our resources (time, effort, know-how, money). If you think NORBU is important for Buddhists and Buddhism as a whole, please support this effort: https://norbu-ai.org/fundraising