The Difference between Western and Buddhist models of Conception

The Western model of understanding of how conception of an embryo takes place, is basically reduced to a chemical reaction: all needed for a child to be born is the availability of just two factors: a male’s spermatozoon and a female’s ovum - in other words: father and mother.

In the Buddhist perspective, however, three factors are needed for the birth of a child: father, mother and the child. 

Conception requires the matching of three lives.

The following explains the two different perspectives on how conception takes place:

“In the most conventional sense, of course, we are born from the union of our mothers and fathers. At the joining together of the spermatozoon and the ovum, an embryo is formed. As the embryo develops, so do the various functions of body and mind.  Something about the development of a new life, however, cannot be explained simply by the spermatozoon and the ovum union.

The embryo’s development based on the genetic information it has received and the environmental influences it experiences cannot be ascribed merely to chemical reactions. Something much more profound must cause life to emerge.

Western science generally considers the spermatozoon and ovum the sole essentials for conception, maintaining that only fertilization of the female gamete is a necessary prerequisite.

By contrast, the Buddhist view is that not only the spermatozoon and ovum, but also a life, with karma that matches the conditions of conception, heredity, family and social conditions into which the life will be born – are each necessary for human life to come into being and develop.

Conception results from the union of the three.

The life and karma of the mother, father and child – all must align. “ (*)

(*) Unlocking the Mysteries of Birth and Death p. 22 -24. Daisaku Ikeda, second edition 2003

This view also explains why children are born in very different conditions: Infants are born in different situations (of good fortune or bad circumstances) and they possess their own physical and mental qualities, tendencies and abilities.

The Buddhist perspective of infant’s Karma, provides an answer to the important question of diversity among siblings and about behaviour in general terms.

Children are subconsciously attracted to various fields of activities, which they feel match their individual interest - such as to music, sport, science, nature, etc., while others are more attracted to other fields of activity. It is the karmic cause that leads to diversity of attraction and difference in motivations - leading to distinct tendencies and individual behaviour.

What decides on people’s behaviour?

According to Western understanding, two factors decide on children’s (and adult’s) behaviour: Nature and Nurture, or simply the two factors of - heredity (DNA) and Environment (or society).

This perspective, however, deprives the individual of personal responsibility.  If someone’s behaviour is dictated by childhood conditions (of heredity and environment) - then the responsibility for one’s personal actions becomes diminished: it is the two factors of heredity and education of society that are “responsible”.

Additionally, the effect of the two conditions of Nature and Nurture - cannot explain why individuals born to the same family and in almost the same environment - manifest very different attractions and behaviour.

Buddhism partly agrees with the Western view of the effects of Nature (environment) and Nurture (parents) - however, a third factor must be also considered: the mental disposition of the individual’s Karma.